Why the Bible Alone Holds the Final Word on Faith and Salvation
Chapter 1 of the 1689 Baptist Confession teaches that Holy Scripture alone is God’s inspired, sufficient, clear, and final authority in all matters of faith, salvation, and obedience.
The Necessity and Supremacy of Scripture for Salvation and Faith
The Holy Scripture is the only sufficient, certain, and infallible rule of all saving Knowledge, Faith and Obedience; Although the light of Nature, and the works of Creation and Providence do so far manifest the goodness, wisdom and power of God, as to leave men unexcusable; yet are they not sufficient to give that knowledge of God and His will, which is necessary unto Salvation. Therefore it pleased the Lord at sundry times, and in divers manners, to reveal himself, and to declare that His will unto his Church; and afterward for the better preserving, and propagating of the Truth, and for the more sure Establishment, and Comfort of the Church against the corruption of the flesh, and the malice of Satan, and of the World, to commit the same wholly unto writing; which maketh the Holy Scriptures to be most necessary, those former ways of Gods revealing his will unto his people being now ceased.
Scripture as the Only Sure Rule of Saving Knowledge
The 1689 Baptist Confession opens by affirming that Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience. In other words, the Bible alone perfectly teaches the way of salvation and how we are to believe and live. Paul expressed this to Timothy, saying that the sacred writings “are able to make you wise for salvation through faith in Christ Jesus” (2Ti 3:15). He continues, “All Scripture is God-breathed and is useful for instruction, for conviction, for correction, and for training in righteousness, so that the man of God may be complete, fully equipped for every good work” (2Ti 3:16–17).
Because Scripture is breathed out by God, it carries His authority and is completely trustworthy as a guide to salvation and godly living. Isaiah calls God’s people to the written Word as the standard of truth: “To the law and to the testimony! If they do not speak according to this word, they have no light of dawn” (Isa 8:20). Any teaching that contradicts God’s written Word lacks truth.
Jesus also taught that people should listen to Moses and the Prophets—the Scriptures—for guidance unto salvation. In the parable of the rich man and Lazarus, Abraham refuses to send a miraculous sign, saying, “They have Moses and the Prophets; let your brothers listen to them” (Lk 16:29). He then adds, “If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead” (Lk 16:31). Jesus points us to the written Scriptures as the God-given means to know saving truth.
General Revelation Is Insufficient to Save
The Confession acknowledges that God reveals Himself to all people through the light of nature and the works of creation and providence, such as the beauty and order of the world. Creation clearly displays God’s eternal power and goodness, leaving humanity without excuse for unbelief. Paul writes, “What may be known about God is plain to them, because God has made it plain... His eternal power and divine nature, have been clearly seen, being understood from His workmanship, so that men are without excuse” (Ro 1:19–20).
Even those without Scripture have an innate sense of right and wrong through conscience. The Gentiles “show that the work of the law is written on their hearts, their consciences also bearing witness” (Ro 2:15). The heavens themselves “declare the glory of God” day after day (Ps 19:1–2). But these forms of general revelation are not enough to impart saving knowledge of God’s will. Nature reveals God’s existence and power, but not the way to be reconciled to Him.
As a result, people “suppress the truth” they know from nature and become futile in their thinking (Ro 1:21). General revelation leaves us without excuse, but it cannot lead to salvation in Christ. We need God’s special revelation in Scripture to know the gospel. As the Confession states, the light of nature and God’s providence are enough to reveal His attributes and leave us “unexcusable,” yet “they are not sufficient to give that knowledge of God and His will which is necessary unto salvation.” Scripture alone offers the clear message of the gospel that makes one “wise for salvation through faith in Christ” (2Ti 3:15).
God’s Progressive Revelation Written Down
Because other means were not enough, “it pleased the Lord at sundry times, and in divers manners, to reveal Himself and to declare His will unto His Church.” This reflects the teaching of Hebrews 1:1: “On many past occasions and in many different ways, God spoke to our fathers through the prophets” (Heb 1:1). Throughout history, God communicated truth through direct speech, visions, prophets, and ultimately through His Son.
Now these former methods have ceased, and God’s will is entrusted entirely to the writings of Scripture. The Confession explains that for the better preserving and spreading of the truth, and for the strengthening and comfort of the Church amid human corruption and Satan’s malice, God caused His revelations to be written down.
Proverbs gives an example of this purpose: “So that your trust may be in the LORD, I instruct you today… Have I not written for you… to show you true and reliable words, that you may soundly answer” (Pr 22:19–21). God had His Word recorded to preserve truth and give certainty to readers.
Paul writes, “Whatever was written in the past was written for our instruction, so that through endurance and the encouragement of the Scriptures we might have hope” (Ro 15:4). Written Scripture gives a solid foundation for hope and faith in a way oral tradition cannot match.
After recalling the voice of God he heard at the Transfiguration, Peter points believers to the more reliable prophetic Scriptures: “We also have the word of the prophets as confirmed beyond doubt. And you will do well to pay attention to it, as to a lamp shining in a dark place” (2Pe 1:19). He stresses that the Scriptures are from God, not man: “Above all, you must understand that no prophecy of Scripture comes from one’s own interpretation. For no such prophecy was ever brought forth by the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2Pe 1:20–21).
Because Scripture has a divine origin, it is a “most necessary” gift now that new revelations have ceased. In summary, Scripture is necessary because it is the complete and final revelation of God’s saving truth, given in writing so it can be preserved uncorrupted and proclaimed to all nations.
Christians are no longer to expect new prophetic words or additional revelations outside of the Bible. As the Confession states, “those former ways of God’s revealing His will unto His people being now ceased.” We are instead called to diligently search the Scriptures, as Jesus said: “Search the Scriptures… it is they that testify about Me” (Jn 5:39). Everything needed for life and godliness is now contained in Holy Scripture, our sure rule for salvation.
Identifying the Inspired and Authoritative Books
Under the Name of Holy Scripture or the Word of God written; are now contained all the Books of the Old and New Testament which are these,
Of the Old Testament. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.
Of the new Testament. Matthew, Mark, Luke, John, Acts, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, Revelation.
All which are given by the inspiration of God, to be the rule of Faith and Life.
The Written Word Defined
Having established the necessity of Scripture, the Confession next identifies what Scripture is. Under the title “Holy Scripture, or the Word of God written,” it affirms that Scripture contains all the books of the Old and New Testament, and only those books. It then names the canonical books: thirty-nine in the Old Testament (from Genesis through Malachi) and twenty-seven in the New Testament (from Matthew through Revelation). These writings, and no others, are acknowledged as the written Word of God.
While the list of books comes from the historic consensus of God’s people, Scripture itself points to a defined canon. Jesus, for example, referred to the Scriptures as comprising “the Law of Moses, the Prophets, and the Psalms” (Lk 24:44), a reference to the traditional divisions of the Hebrew Bible. He affirmed “everything written about Me in the Law of Moses, the Prophets, and the Psalms,” thereby endorsing the full Old Testament canon recognized by the Jewish people.
Paul highlights this same reality when he describes the great privilege of Israel: “First of all, they have been entrusted with the very words of God” (Ro 3:2). God committed the Old Testament oracles to the Jewish people, and they faithfully preserved them. By the time of Jesus, the Old Testament Scriptures were well-defined and revered as the Word of God (Jn 5:39).
In the New Testament, the apostles’ writings are treated with equal authority. Peter refers to Paul’s letters as “Scriptures,” observing that some people twist them “as they do also the other Scriptures” (2Pe 3:16), showing that Paul’s writings were already considered part of the biblical canon.
Paul, in turn, quotes both the Law of Moses and the Gospel of Luke as Scripture in one breath: “For the Scripture says, ‘Do not muzzle an ox while it is treading out the grain’ and ‘The worker is worthy of his wages’” (1Ti 5:18). The first quote is from Deuteronomy 25:4, the second from Luke 10:7. This demonstrates that Luke’s Gospel was already being recognized as Scripture alongside the Torah. These examples show that the apostolic writings were received by the early church as the Word of God.
Inspiration of the Canonical Books
The Confession continues by asserting that all sixty-six canonical books “are given by the inspiration of God, to be the rule of faith and life.” This echoes 2 Timothy 3:16: “All Scripture is God-breathed.” Since God is the ultimate author, these books carry divine authority. They serve as “the rule of faith and life,” the standard by which all belief and conduct must be measured.
Whenever Jesus or His apostles appeal to Scripture, they treat it as the final authority. When Jesus was tempted by Satan, He responded to each temptation with “It is written…” (Mt 4:4–10), using Scripture as the decisive answer. When disputes arose in the early church, the resolution was sought in the Word of God. At the Jerusalem Council in Acts 15, James settled the debate over Gentile converts by quoting the prophet Amos: “With this the words of the prophets agree, as it is written…” (Ac 15:15).
From Genesis to Revelation, the entire Bible is inspired by God and serves as the church’s sure foundation. As Paul writes, the church is “built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone” (Eph 2:20). Here, “apostles and prophets” refers to the authors of the New and Old Testament Scriptures, whose writings form the basis for the Church’s faith.
Because Scripture is inspired, it carries the authority of God Himself. As 2 Peter 1:21 reminds us, Scripture did not originate in human will or imagination; instead, “men spoke from God as they were carried along by the Holy Spirit.” Everything Scripture teaches is true and binding, and only these canonical books can bind the conscience of believers.
Why the Apocrypha Is Not Part of the Biblical Canon
The Books commonly called Apocrypha not being of Divine inspiration, are no part of the Canon (or rule) of the Scripture, and therefore are of no authority to the Church of God, nor to be any otherwise approved or made use of, then other humane writings.
No Additional Books Beyond the Canon
The Confession clearly excludes from Scripture the writings commonly referred to as the Apocrypha—additional books found in some Greek and Latin Bibles, such as 1–2 Maccabees, Tobit, Judith, and others. It states that these books, “not being of divine inspiration, are no part of the canon of Scripture, and therefore are of no authority in the Church of God, nor to be any otherwise approved or made use of than other human writings.” In other words, while these texts may be of historical interest, they are not to be treated as the Word of God.
The biblical basis for this exclusion lies in how Jesus and the apostles understood and used the Old Testament. Jesus affirmed the Old Testament canon up to Chronicles—the last book in the Hebrew arrangement—but He never cited the Apocrypha as Scripture. In Luke 24:27, He began “with Moses and all the Prophets” and explained to the disciples “in all the Scriptures” the things concerning Himself. Later, He told them, “Everything must be fulfilled that is written about Me in the Law of Moses, the Prophets, and the Psalms” (Lk 24:44). This threefold division was the traditional Jewish way of referring to the full canon of Scripture, which did not include the Apocryphal books.
Paul likewise affirmed that the Jewish people were entrusted with “the very words of God” (Ro 3:2), referring to a recognized collection of inspired writings. The Apocryphal books were never part of this Hebrew canon. Though they appeared in the Greek Septuagint, Jesus did not treat them as Scripture.
In Luke 16:29–31, for example, Jesus describes Abraham directing the rich man’s brothers to “Moses and the Prophets” for instruction. There is no mention of any other writings. Additionally, in Luke 11:51, Jesus speaks of “the blood of Abel to the blood of Zechariah,” referring to the first and last martyrs recorded in the Hebrew canon from Genesis to Chronicles. These examples show the defined boundaries of Scripture as understood by Jesus and His followers.
Because the Apocryphal books are not inspired by God, they carry no binding authority for faith or practice. They may be read as historical literature, but they are not to be used for establishing doctrine. This view was widely held by the Protestant Reformers, who noted that these books, although included in some manuscripts, were never part of the authoritative Hebrew canon and at times contain teachings that contradict Scripture.
The Confession insists that Christian doctrine and faithful obedience must be based only on the sixty-six inspired books of Scripture. As Isaiah warns, “If they do not speak according to this word, it is because they have no light of dawn” (Isa 8:20). Only writings that are truly God’s Word possess the light of truth. Since the Apocrypha lacks divine inspiration, it does not carry that light. These books should therefore be treated as other human writings—fallible and non-authoritative—not as Scripture.
Only Inspired Books Belong in the Canon
The Authority of the Holy Scripture for which it ought to be believed dependeth not upon the testimony of any man, or Church; but wholly upon God (who is truth it self) the Author thereof; therefore it is to be received, because it is the Word of God.
Authority Dependent on God, Not on Men or Church
The Confession affirms that the authority of Holy Scripture does not depend on the testimony or decision of any man or church, but entirely on God its author, who is truth itself. We receive Scripture as the Word of God because it is the Word of God. Its authority is intrinsic, flowing from its divine origin.
This principle is evident throughout Scripture. No human endorsement made God’s Word authoritative. It is authoritative simply because it comes from Him. Paul praised the Thessalonians for this very recognition: “When you received the word of God that you heard from us, you accepted it not as the word of men, but as it truly is, the word of God” (1Th 2:13). They believed not because a council validated Paul’s message, but because they recognized God’s voice in it.
Similarly, 1 John 5:9 says, “Even if we accept human testimony, the testimony of God is greater.” If we trust human witnesses in court, how much more should we believe God when He speaks in Scripture?
Peter, writing to combat false teaching, reminded his readers that prophecy in Scripture never originated from human initiative. Instead, “men spoke from God as they were carried along by the Holy Spirit” (2Pe 1:21). The authority of the Bible rests in the fact that it is God speaking, not man.
Jesus upheld the supreme authority of Scripture in His teaching and debates. In Matthew 22:29, He told the Sadducees, “You are mistaken because you do not know the Scriptures or the power of God.” He then proved the resurrection by citing the written Word: “Have you not read what was spoken to you by God…” (Mt 22:31). In this, Jesus showed that what is written in Scripture is what God has spoken.
This reinforces the idea that when Scripture speaks, God speaks. The written text carries God’s authority. That’s why we receive the Bible’s words as the very words of God. The church does not give Scripture its authority. The church submits to Scripture because of its divine origin.
The Confession supports this claim by referencing 2 Timothy 3:16, which declares that all Scripture is “God-breathed.” It also points to 2 Peter 1:19–21 and 1 John 5:9, which both emphasize the divine source and superior testimony of Scripture. Another key verse is John 10:35, where Jesus affirms, “Scripture cannot be broken.” This underlines its inviolability and enduring authority.
Jesus also prays to the Father, “Sanctify them by the truth; Your word is truth” (Jn 17:17). Because God is truth, His Word shares that quality—utterly reliable, binding, and worthy of full trust.
As B.B. Warfield once noted, “Because inspired, Scripture is the Word of God; and because the Word of God, it exercises lawful authority over the thoughts and acts of men.” Early Christians understood this. At Pentecost, those who heard Peter were “cut to the heart” because they knew God Himself was speaking through him.
In practice, this means that the Bible does not derive its legitimacy from church councils, historical traditions, or theological scholars. The church draws its doctrine from the Bible, not the other way around. This teaching directly responds to the Roman Catholic claim that the Church is necessary to authenticate Scripture. In contrast, Protestants affirm that Scripture authenticates itself as God’s Word.
We believe the Bible because of who its Author is—God—not because any institution tells us to. As 1 John 5:9 says, the testimony of God is greater than that of man. So, like the Thessalonians, we accept the Bible for what it truly is—God’s authoritative Word (1Th 2:13).
The Holy Spirit Confirms Scripture’s Divine Authority in the Believer’s Heart
We may be moved and induced by the testimony of the Church of God, to an high and reverent esteem of the Holy Scriptures; and the heavenliness of the matter, the efficacy of the Doctrine, and the Majesty of the stile, the consent of all the parts, the scope of the whole (which is to give all glory to God) the full discovery it makes of the only way of mans salvation, and many other incomparable Excellencies, and intire perfections thereof, are arguments whereby it doth abundantly evidence it self to be the Word of God; yet notwithstanding; our full perswasion, and assurance of the infallible truth, and divine authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the Word in our Hearts.
Internal and External Evidence of Divine Origin
The Confession next explains that there are many reasons to hold Scripture in high regard. Its heavenly content, the power and efficacy of its doctrine, its majestic style, the unity of its various parts, its singular focus on the glory of God, and its full disclosure of the only way of salvation in Christ. All of these qualities strongly testify that Scripture is the Word of God. When we read the Bible, we encounter something uniquely powerful and sublime.
As the psalmist declares, “The law of the LORD is perfect, reviving the soul… the commandment of the LORD is radiant, giving light to the eyes” (Ps 19:7–8). The Word of God enlightens and transforms the heart, demonstrating its divine source. “The unfolding of Your words gives light; it informs the simple” (Ps 119:130). Only the Word of God can bring such illumination.
The unity of Scripture, written over centuries by different human authors yet telling one coherent story, is another strong indicator of its divine authorship. From the lofty poetry of the prophets to the profound simplicity of the Gospels, the Bible displays a majesty that surpasses ordinary human writing. These features help cultivate in us a “high and reverent esteem of the Holy Scriptures.” When Jesus taught, people were astonished because He taught with authority, not like the scribes (Mk 1:22). That same unique authority and wisdom permeates all of Scripture, attesting to its divine origin.
Yet, the Confession is careful to note that despite all these compelling evidences, our full conviction and assurance of Scripture’s infallible truth and divine authority comes from the inward work of the Holy Spirit. Ultimately, it is the Spirit who persuades our hearts that the Bible is from God.
As the Confession puts it, “notwithstanding, our full persuasion and assurance of the infallible truth and divine authority [of Scripture] is from the inward work of the Holy Spirit, bearing witness by and with the Word in our hearts.” Jesus promised that the Spirit would guide His followers into all truth: “When the Spirit of truth comes, He will guide you into all truth… He will glorify Me by taking from what is Mine and disclosing it to you” (Jn 16:13–14). The Spirit who inspired Scripture also opens our minds to understand and believe it.
Paul teaches the same in 1 Corinthians 2:12: “We have not received the spirit of the world, but the Spirit who is from God, that we may understand what God has freely given us.” Without this spiritual illumination, the natural person will not accept the things of God: “The natural man does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them” (1Co 2:14). Only those taught by the Spirit find Scripture effectual and convincing. Paul prayed that God would give believers “a spirit of wisdom and revelation in the knowledge of Him,” enlightening the eyes of their hearts (Eph 1:17–18). This is the inward witness of the Spirit.
John speaks of this work too. He writes, “You have an anointing from the Holy One, and all of you know the truth” (1Jn 2:20). Later he adds, “The anointing you received from Him remains in you, and you do not need anyone to teach you. But just as His anointing teaches you about all things—and is true and not a lie—just as it has taught you, remain in Him” (1Jn 2:27). This “anointing” is the Holy Spirit, who confirms the truth internally. John does not mean we need no human teachers at all—after all, he is writing to teach them—but that we are not ultimately dependent on human testimony. As Jesus said, “They will all be taught by God” (Jn 6:45). It is the Father, through His Spirit, who brings people to believe His Word.
For this reason, the Reformers emphasized that the same Spirit who inspired Scripture must also persuade us of its truth. The evidences for Scripture are many—its fulfilled prophecies, historical integrity, transforming power, and coherence—but apart from the Spirit, sin and unbelief blind the heart. When someone is born again, they begin to hear the “voice” of their Shepherd in the pages of Scripture. “My sheep hear My voice… and they follow Me” (Jn 10:27). The believer, through the inward witness of the Spirit, comes to a settled assurance that Scripture is indeed the Word of God.
This internal testimony of the Spirit does not stand apart from Scripture. It works “by and with the Word.” The Spirit opens our understanding (cf. Lk 24:45) and inclines our hearts to receive the Bible as God’s truth. With the Spirit’s work, we come to a full assurance that the Scriptures are exactly what they claim to be—the living, authoritative voice of God.
How We Know Scripture Is the Word of God
The whole Councel of God concerning all things necessary for his own Glory, Mans Salvation, Faith and Life, is either expressely set down or necessarily contained in the Holy Scripture; unto which nothing at any time is to be added, whether by new Revelation of the Spirit, or traditions of men.
Nevertheless we acknowledge the inward illumination of the Spirit of God, to be necessary for the saving understanding of such things as are revealed in the Word, and that there are some circumstances concerning the worship of God, and government of the Church common to humane actions and societies; which are to be ordered by the light of nature, and Christian prudence according to the general rules of the Word, which are always to be observed.
All Things Necessary for Salvation Contained in Scripture
The Confession next highlights the perfection or sufficiency of Scripture. It states, “The whole counsel of God concerning all things necessary for His own glory, man’s salvation, faith and life, is either expressly set down or necessarily contained in the Holy Scripture.” This means that the Bible is comprehensive in its purpose. Everything we need to know for God’s glory and our salvation is found in its pages, either explicitly or by clear implication. We do not need new revelations or human traditions to complete what Scripture has already given. It is sufficient as the final revelation.
This doctrine is clearly supported by passages like 2 Timothy 3:15–17, where Paul writes that Scripture equips the man of God “for every good work.” If something is truly a good work that God calls us to, Scripture will equip us for it. Nothing essential is left out. Psalm 19:7 likewise declares, “The law of the LORD is perfect, reviving the soul.” God’s Word is complete, lacking nothing we need for spiritual life. Jude 3 adds that “the faith” has been once for all delivered to the saints—a settled and final body of truth that the church is charged to preserve.
The Confession also warns against adding to Scripture: “Unto which nothing at any time is to be added, whether by new revelation of the Spirit, or traditions of men.” Paul gives a strong warning in Galatians 1:8–9 that even if an angel from heaven preached a different gospel, he should be accursed. No claim of spiritual insight or divine revelation can override or expand what God has already revealed in His Word.
While the Holy Spirit does speak and guide today, He does not provide new doctrinal content. All supposed revelations must be tested against Scripture. If they go beyond or contradict the gospel, they are to be rejected. Jesus rebuked the Pharisees in Mark 7:7–13 for elevating human tradition above God’s Word. They were “teaching as doctrines the precepts of men” and thereby “set aside the commandment of God.” The command is clear: “Do not add to His words, lest He rebuke you and you be found a liar” (Pr 30:6). The final warning in Scripture confirms this: “If anyone adds to [the words of this book]… God will add to him the plagues described” (Rev 22:18–19). Scripture stands complete and sufficient. Our calling is to receive and obey it, not expand it.
The Confession also affirms that although Scripture is sufficient, our understanding of it depends on the Holy Spirit’s illumination: “Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word.” The truth is there in Scripture, but we cannot truly grasp it apart from divine help. In Acts 16:14, Lydia listened to Paul’s message, but “the Lord opened her heart to pay attention.” Jesus told Peter, “Flesh and blood has not revealed this to you, but My Father in heaven” (Mt 16:17). Even when the content is clearly drawn from Scripture, saving understanding still requires the Spirit’s work.
Finally, the Confession notes that while Scripture teaches all necessary truths for salvation and godly living, it does not give detailed instructions for every possible circumstance. Matters of church order or daily life not directly addressed—what are sometimes called adiaphora—are to be governed by the “light of nature and Christian prudence according to the general rules of the Word.” For example, Scripture doesn’t dictate precise times or places for church meetings, but it gives guiding principles for edification and order.
Paul exemplifies this in 1 Corinthians 14, where he gives general instructions for orderly worship: “Let all things be done for edification” (1Co 14:26), and “everything must be done in a proper and orderly manner” (1Co 14:40). These principles guide the church in making wise decisions without needing specific commands for every detail. In Acts 6:3, the apostles instructed the church to “select from among you” qualified men, implying the use of sanctified judgment in applying scriptural qualifications.
Nothing essential is missing from Scripture. But we are called to apply its principles wisely in areas where specifics are not spelled out. We are free to use reason, experience, and prudence, as long as we stay within the boundaries of God’s revealed will.
The sufficiency of Scripture is a great comfort. We don’t need to look for extra messages from heaven or rely on changing human traditions to know God’s will. God has spoken fully and finally in His written Word. As 2 Peter 1:3 says, God’s divine power “has given us everything we need for life and godliness through the knowledge of Him who called us.” That knowledge comes through His Word. We can be confident that in Scripture, God has told us all we must know for His glory and for our eternal good.
God’s Word Is Understandable and Accessible
All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed, and observed for Salvation, are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them.
Essential Truths Plainly Set Forth
The Confession affirms that while not every passage of Scripture is equally clear, the truths necessary for salvation are so plainly set forth in one place or another that both the educated and the uneducated may attain a sufficient understanding of them by ordinary means through reading or hearing the Word. This teaching is often called the perspicuity or clarity of Scripture. It means the Bible is not a cryptic text meant only for scholars. Its central message is understandable to everyday people using ordinary tools like translation, preaching, study, and prayer.
Scripture itself affirms this clarity in matters essential to salvation. “Your word is a lamp to my feet and a light to my path” (Ps 119:105) shows that God’s Word brings guidance and clarity. “The unfolding of Your words gives light; it informs the simple” (Ps 119:130) confirms that Scripture is meant to enlighten even those without formal education. “The testimony of the LORD is trustworthy, making wise the simple” (Ps 19:7) reminds us that the Bible imparts wisdom to all who receive it in faith.
Paul told Timothy that even from childhood he had known the sacred writings “which are able to make you wise for salvation through faith in Christ Jesus” (2Ti 3:15). A child can understand the way of salvation—repentance and faith in Christ—especially when taught through ordinary means like Bible reading and faithful instruction.
At the same time, both the Confession and Scripture acknowledge that not all parts of the Bible are equally clear. Peter notes that Paul’s letters contain “some matters that are hard to understand, which the ignorant and unstable distort” (2Pe 3:16). Certain books, such as Ezekiel or Revelation, present interpretive challenges. The Confession wisely states that “all things in Scripture are not alike plain in themselves, nor alike clear unto all.” Some truths may be veiled in one place, but elsewhere in Scripture, they are clearly revealed. For example, Job 19:25–26 hints at resurrection in poetic language, but 1 Corinthians 15 and 1 Thessalonians 4:13–18 speak of it with unmistakable clarity.
God, in His wisdom, ensured that the essentials of the faith are repeated and stated plainly. The gospel is often expressed in simple terms: “God so loved the world that He gave His only Son, that whoever believes in Him should not perish but have eternal life” (Jn 3:16). Or, as Paul puts it, “Christ Jesus came into the world to save sinners” (1Ti 1:15). A child can grasp these truths, and no secret knowledge or elite status is needed.
The Reformers strongly upheld this doctrine of clarity against the claim that only the clergy or official councils could interpret Scripture. They pointed to how the Bible was written in common languages and addressed to ordinary believers. Moses told all Israel, including children and laypeople, to hear and learn God’s law (Dt 31:12). Jesus frequently asked, “Have you not read…?” indicating that the meaning was available to anyone who approached Scripture with faith. He rejoiced that certain truths were “hidden from the wise and learned and revealed to little children” (Mt 11:25).
This doesn’t mean interpretation is unnecessary or that all Christians will agree on every passage. It means that the Bible communicates its central message clearly to those who seek God sincerely. Teachers, commentaries, and study tools are helpful, and God provides them for our growth. But the essential truths—creation, the fall, Christ’s deity, His death and resurrection, the call to repentance and faith—are communicated plainly.
The Confession’s point is that Scripture is clear in “things essential to salvation” without requiring an infallible interpreter. The “ordinary means” by which people come to understanding include reading in context, comparing Scripture with Scripture, hearing sound preaching, and praying for insight. By these means, the gospel shines clearly from Scripture’s pages.
The idea that only a special class can interpret Scripture keeps God’s Word out of reach for most people. But the Bible itself shows ordinary believers reading and understanding. The Bereans, for example, were synagogue members who searched the Scriptures daily to verify Paul’s teaching about the Messiah (Ac 17:11). Paul also expected churches to understand his letters: “By reading them you will be able to understand my insight into the mystery of Christ” (Eph 3:4).
Even Peter, while acknowledging some parts of Paul’s letters are difficult, still affirms that all of Paul’s writings are Scripture and edifying (2Pe 3:15–16). He does not discourage study, only warns against distortion.
The Bible is sufficiently clear in matters of salvation. Any believer, relying on the Holy Spirit and ordinary means of study, can come to a true understanding of the gospel. Not every verse is equally easy, but the path to salvation and God’s will for our lives are revealed in a way that all people can understand. As the Confession says, “not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding” of the necessary truths. God is not a God of confusion (1Co 14:33). He gave us His Word as a light (Ps 119:105), not a mystery reserved for experts. The clarity of Scripture is a gracious gift so that people from every nation, background, and education level may hear and believe the good news.
The Original Languages and the Necessity of Faithful Translation
The Old Testament in Hebrew, (which was the Native language of the people of God of old) and the New Testament in Greek (which at the time of the writing of it was most generally known to the Nations being immediately inspired by God, and by his singular care and Providence kept pure in all Ages, are therefore authentical; so as in all controversies of Religion the Church is finally to appeal unto them But because these original tongues are not known to all the people of God, who have a right unto, and interest in the Scriptures, and are commanded in the fear of God to read and search them, therefore they are to be translated into the vulgar language of every Nation, unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scriptures may have hope.
Inspiration Preserved in the Original Languages
The Confession teaches that the Old Testament in Hebrew—the language of the ancient Israelites—and the New Testament in Greek—the common language of the apostolic era—were directly inspired by God and have been kept pure through His providence in all generations. These original-language texts are “authentical” and serve as the final authority for all doctrine and theological controversy. Because inspiration applies directly to the words originally given in Hebrew and Greek, these texts form the standard by which all translations and interpretations must be measured.
Jesus affirmed the enduring authority of the Old Testament down to its smallest components: “Until heaven and earth pass away, not the smallest letter or stroke of a pen will by any means disappear from the Law” (Mt 5:18). Paul likewise acknowledged the unique stewardship of the Jews, who “were entrusted with the oracles of God” (Ro 3:2). God, through faithful preservation and copying, ensured that His Word remained essentially intact across the centuries. When disputes arise, the church is to appeal to “the law and the testimony” (Isa 8:20)—that is, the original Scriptures, not paraphrases or derivative interpretations.
We see this principle in Acts 15, where James settles a major theological question by quoting the prophet Amos in the original words (Ac 15:15–17). Jesus and the apostles frequently appeal to the Old Testament, treating its actual wording as decisive. Jesus’ repeated use of the phrase “It is written…” shows a reliance on the preserved, authoritative text. Paul, too, often grounds theological arguments in the specific grammar or vocabulary of the Hebrew Scriptures (e.g., Gal 3:16).
Because the Bible’s authority resides in the original texts, translations are the Word of God only insofar as they faithfully reflect the meaning of those texts. No translation is re-inspired. However, the Confession strongly affirms that Scripture must be translated into the common language of each nation so that all people can read and understand God’s Word. The Bible’s global mission, reflected in the Great Commission—“make disciples of all nations” (Mt 28:19)—requires that the message be made accessible.
At Pentecost, the Holy Spirit enabled the apostles to speak in many languages so that each person heard the gospel in their own tongue (Ac 2:6–11). This miraculous moment reflected God’s desire for His Word to be proclaimed in every heart language. Paul’s teaching in 1 Corinthians 14 reinforces this principle. He insists that speech in the church must be intelligible to edify the hearers: “If I do not know the meaning of the language, I will be a foreigner to the speaker” (1Co 14:11). “Unless you speak intelligible words… you will just be speaking into the air” (1Co 14:9). Therefore, Paul commands that tongues be translated “so that the church may be edified” (1Co 14:5, 27–28).
Scripture itself commands that God’s people read and meditate on His Word (Jos 1:8; Ps 1:2), which presumes that they have access to it in a language they understand. Jesus told the Jews, “Search the Scriptures” (Jn 5:39), assuming they could read them in Hebrew and Aramaic. The Bereans examined the Scriptures daily (Ac 17:11), likely using Greek translations such as the Septuagint. The New Testament itself was written in Koine Greek, a language spoken by ordinary people, not a sacred or liturgical dialect. This shows that God intends His Word to be understood and accessed by all.
Following the Reformers, the Confession teaches that translation is both necessary and appropriate. When “the word of Christ dwells in you richly” (Col 3:16), God’s people are enabled to worship Him rightly and to find hope through the comfort of the Scriptures (Ro 15:4). Paul envisioned even unbelievers being convicted by clearly spoken words of truth in worship (1Co 14:24–25)—a scene that would be impossible if the message were in a foreign or inaccessible tongue.
The Authority of the Original Text and the Principle of Scripture Interpreting Scripture
The infallible rule of interpretation of Scripture is the Scripture it self: And therefore when there is a question about the true and full sense of any Scripture (which is not manifold but one) it must be searched by other places that speak more clearly.
Appeal to the Original as Final Authority
The Confession also affirms that in any doctrinal controversy, the final authority must be the original-language Scriptures. This does not mean that every believer must learn Hebrew and Greek to understand God’s truth. Rather, it means the church’s teaching must be tested by the authentic text, not by tradition, paraphrase, or faulty translation.
Jesus modeled this principle in His debate with the Sadducees over the resurrection. He based His argument on the tense of a Hebrew verb in the Torah: God said, “I am the God of Abraham,” not “I was,” implying that Abraham still lives (Mt 22:31–32). This shows remarkable confidence in the precision and authority of the original text. Paul, in Galatians 3:16, builds a theological argument on the singular form of the word “seed,” applying it to Christ. These examples assume an inspired and preserved original text.
During the apostolic age, Greek was widely understood, so the New Testament writers often quoted from the Septuagint. Today, because most people do not read Hebrew or Greek, faithful translations allow us to hear God’s voice in our own languages. These translations, to the extent that they accurately convey the meaning of the original, are truly the Word of God to us.
No translation is perfect, and when there is disagreement or uncertainty about wording, we go back to the source. God has preserved His Word in a vast array of manuscripts, and through careful textual criticism, we can be confident that we have access to the original teachings of the prophets and apostles. The consistency of the manuscript tradition is remarkable and testifies to God’s providence in keeping His Word “pure in all ages.”
Church history gives us a striking example of this in the Reformation. By turning to the Greek New Testament, Reformers like Erasmus and Luther discovered doctrinal errors in the Latin Vulgate that had crept in over centuries. They called the church back to the original text and, through it, to the gospel itself.
In summary, the Bible we have today is reliable and authoritative because it is grounded in the original languages inspired by God. Faithful translations bring this Word to people of every tribe and tongue, enabling worship, obedience, and hope. When the Word dwells richly in all believers (Col 3:16), they are equipped to know and serve God in truth. Jesus and the apostles treated Scripture as both preserved and understandable, and so should we. The Bible is available, authentic, and meant to be known by all.
Scripture Interprets Scripture
The Confession affirms a foundational principle for interpreting the Bible: “the infallible rule of interpretation of Scripture is the Scripture itself.” Because the Bible is wholly God’s Word, it forms a unified and coherent whole. That means clearer passages should be used to interpret those that are more obscure. This method, often called “Scripture interpreting Scripture,” reflects the belief that God does not contradict Himself and that His Word explains itself.
This principle is drawn directly from Scripture. In 2 Peter 3:16, Peter acknowledges that some parts of Paul’s writings are “hard to understand,” which unstable people distort. By implication, he encourages readers to interpret more difficult texts in light of the broader teaching of Scripture. In Acts 15, James supports the inclusion of Gentiles in the church by citing the prophet Amos: “With this the words of the prophets agree, as it is written…” (Ac 15:15). He interprets the events unfolding in his time by comparing them with earlier Scripture.
Second Peter 1:20 adds, “Above all, you must understand that no prophecy of Scripture comes from one’s own interpretation.” Though the immediate context concerns the origin of prophecy, this also warns against reading any verse in isolation or according to private interpretation. Instead, we are to compare “spiritual truths with spiritual words” (1Co 2:13), letting the Bible interpret itself.
Paul modeled this in his teaching. In Romans 3:10–18, he strings together quotations from the Psalms and Isaiah to form a composite picture of human sinfulness. In Romans 4, he draws from both Genesis 15 and Psalm 32 to explain justification by faith. He doesn't isolate single texts but weaves together the testimony of the whole counsel of God.
A classic example of this principle is found in the book of Hebrews, which interprets Old Testament rituals and sacrifices in light of Christ’s once-for-all atonement (Heb 9–10). The detailed ceremonies in Leviticus are made understandable by looking through the lens of Jesus’ work on the cross. Similarly, Revelation relies heavily on imagery from Daniel, Ezekiel, and Zechariah. Without knowing those earlier books, Revelation remains opaque, but when read together, the picture sharpens.
Jesus Himself used this approach. After His resurrection, “Beginning with Moses and all the Prophets, He explained to them what was written in all the Scriptures about Himself” (Lk 24:27). He showed how various parts of Scripture converge to reveal the suffering and glory of the Messiah.
Therefore, the best interpreter of Scripture is not human reason, tradition, or private insight, but Scripture itself guided by the Holy Spirit. When a passage is unclear, we should ask what other parts of the Bible say on the topic. Clearer texts should govern our understanding of the more difficult ones. Because God is not the author of confusion, the true meaning of Scripture will always harmonize with the rest of God’s Word.
The Confession affirms that Scripture’s meaning is “not manifold, but one.” Each verse has a specific, intended meaning, though that meaning may have multiple applications. This guards against allegorical or fanciful interpretations that obscure the plain sense of the text. Jesus and the apostles regularly interpreted Scripture this way, bringing out its straightforward meaning. When Jesus faced Satan in the wilderness, He responded with the simple, direct words of Deuteronomy (Mt 4:4–10), not secret insights. In Acts 2:16–21, Peter interprets Joel’s prophecy plainly. In Acts 13:32–35, Paul cites the Psalms to demonstrate Christ’s resurrection.
The Bereans modeled this principle in Acts 17:11. They examined Paul’s teaching by comparing it directly with Scripture. They didn’t rely on tradition or authority but searched the Scriptures daily to see if what they were hearing aligned with God’s Word. This sets a lasting example: every teaching must be tested by Scripture. If a doctrine cannot be found in, or proved by, the Bible, it is not binding.
Isaiah gives a similar standard: “To the law and to the testimony! If they do not speak according to this word, they have no light of dawn” (Isa 8:20). Any interpretation that departs from or contradicts Scripture must be rejected.
In practice, applying this principle means using Scripture as its own best commentary. Suppose we face a puzzling verse in Revelation. We would examine how similar language is used elsewhere—in Daniel, Ezekiel, Isaiah, or the Gospels—and let those clearer texts inform our understanding. We pray, “Open my eyes, that I may behold wondrous things out of Your law” (Ps 119:18), and patiently compare passage with passage.
This is the essence of interpreting each part of Scripture in a way that aligns with the whole. It protects us from building doctrines on obscure or isolated verses. For example, 1 Corinthians 15:29 mentions baptism for the dead—a notoriously unclear verse. But the rest of the Bible gives no support for this practice. By interpreting that verse in light of the broader teaching on baptism and resurrection, we conclude that it cannot be promoting proxy baptism.
In short, the Bible is its own best interpreter. As we immerse ourselves in the whole counsel of God, we gain clarity on the parts. This method not only safeguards doctrine but also honors the unity and integrity of Scripture.
Scripture Alone as the Supreme and Final Authority in All Matters of Faith
The supream judge by which all controversies of Religion are to be determined, and all Decrees of Councels, opinions of antient Writers, Doctrines of men, and private Spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Scripture delivered by the Spirit, into which Scripture so delivered, our faith is finally resolved.
The Bible as the Final Court of Appeal
The Confession concludes its first chapter by declaring that Holy Scripture, delivered by the Spirit, is the supreme judge by which all controversies of religion are to be determined. No decree of council, opinion of ancient writer, doctrine of man, or private spiritual revelation may override what God has spoken in His Word. Scripture alone is the final authority—the ultimate standard for what we believe and how we live. This is the heart of sola Scriptura. We rest our faith not on human opinion or tradition but on the written Word of God.
This conviction is rooted in how Scripture describes itself. Hebrews 3:7, quoting Psalm 95, begins with “as the Holy Spirit says,” treating the written text as the living voice of the Spirit. Scripture is not a dead letter. It is God speaking, here and now.
Jesus modeled this commitment to Scripture’s authority. He rebuked the Pharisees for nullifying God’s commandments through their traditions (Mt 15:3–6), insisting that Scripture must prevail over human regulations. When challenged, He regularly appealed to what was written: “What is written in the Law? How do you read it?” (Lk 10:26). Even when Satan twisted Scripture, Jesus corrected him with Scripture rightly understood (Mt 4:5–7). In disputing the Sadducees, Jesus settled the resurrection question by citing the words of Exodus and pointing out a verb tense: “I am the God of Abraham” (Mt 22:31–32). For Him, Scripture rightly interpreted was decisive.
The apostles followed the same pattern. When Paul reasoned with the Jews about Jesus, he didn’t rely on private visions or human arguments. He “persuaded them concerning Jesus from both the Law of Moses and the Prophets” (Ac 28:23). In Galatians 1:8–9, Paul warns that even an angel from heaven must be rejected if he brings a gospel contrary to the one already received, demonstrating that all claims, even supernatural ones, must be tested by Scripture.
This principle was central during the Reformation. When church councils taught doctrines like purgatory and indulgences, the Reformers asked: “Where is this in Scripture?” Their answer—that it was not—led them to reject such teachings. History confirms the Confession’s claim that councils and theologians can err, but Scripture does not err. Isaiah reminds us, “To the law and to the testimony! If they do not speak according to this word, they have no light of dawn” (Isa 8:20).
The Bereans in Acts 17:11 exemplify the proper response: they searched the Scriptures to test Paul’s message. Far from rebuking them, Scripture commends them as noble. Even an apostle’s preaching was subject to the authority of the written Word.
The Confession names four sources that are subordinate to Scripture: church councils, early Christian writers, human doctrines, and private spiritual impressions. All must be evaluated by the Bible. Councils like Nicaea and Chalcedon contributed valuable formulations of doctrine, but their authority is derived, not original. They must be tested by Scripture. The same is true of the Church Fathers and later theologians. Paul warns in Colossians 2:8: “See to it that no one takes you captive by philosophy and empty deceit, according to human tradition… and not according to Christ.”
Personal spiritual revelations—what the Confession calls “private spirits”—must also be tested. If someone claims a message from the Holy Spirit, but it contradicts Scripture, we reject it. “The Spirit of God always agrees with the Word of God” He inspired. For example, a claim that “Jesus has not come in the flesh” must be rejected outright, because 1 John 4:1–3 identifies such denial as the spirit of antichrist. We are to “test the spirits” by Scripture.
In holding that Scripture alone is the supreme judge, the Confession echoes the rallying cry of the Reformation. It gives believers confidence that they can and should go directly to the Word of God for truth. As Isaiah 40:8 says, “The grass withers, the flower fades, but the word of our God will stand forever.” Christ closed His Sermon on the Mount with a call to build life on His words like a wise man building on rock (Mt 7:24). All else is shifting sand.
Even at the first major church council in Acts 15, where apostles and elders gathered to resolve a major controversy, the final appeal was to Scripture. James settled the issue by quoting the prophet Amos, grounding the decision in the written Word (Ac 15:15–17). This shows that even apostolic authority submitted to the Scripture.
In Matthew 22:31, Jesus asked, “Have you not read what was spoken to you by God?” In this, He taught us that when Scripture speaks, God speaks. No further argument is needed. If Scripture clearly addresses an issue, that is where the matter rests.
This final point in the Confession aims directly at the Roman Catholic claim that church tradition and the magisterium have equal authority with Scripture. The Confession stands firmly against that view. It affirms that Holy Scripture alone reigns as the supreme judge in all matters of faith and practice. It is, and must remain, the court of final appeal.