An emphasis on the Bible's absolute authority and divine inspiration
Alongside this obvious concern about authentic Christian experience and revival in particular, Lloyd-Jones never lost sight of the vital importance of Scripture. His foreword to Burrowes on Canticles bristles with eagerness to get at what the text means. Similarly commending Hendriksen on John his stance is
Here is an invaluable aid for all preachers, Sunday school workers and Bible Class leaders, and indeed for all who “desire the sincere milk of the word that they may grow thereby.” All who enter into the riches of this great Gospel under the guidance of Dr Hendriksen will find their minds informed, their faith quickened, strengthened and established, and their hearts moved to adoration. At any rate that has been my experience. That is what one is entitled to ask and to expect of any commentary, but alas it is a desideratum that is but rarely satisfied by modern commentaries.
His commitment to divine inspiration made him a great admirer of Warfield. He describes his unforgettable experience of discovering Warfield's works in a library in Toronto in 1932. He felt like “‘stout Cortez’ as described by Keats”.
Before me stood the ten sizeable volumes published by Oxford University Press. But, alas, it was the OUP of New York only and not of this country also. Friends and pupils of Warfield had arranged the publication ... The fact that they were not published in this country is a sad commentary on the state and condition of theological thinking here at that time.
Lloyd-Jones was full of admiration for Warfield's stance in the “the age of the 'liberal Jesus' and 'the Jesus of history' who was contrasted with the 'Christ of Paul'”. As he says
The Bible had been subjected to such drastic criticism that not only was its divine inspiration and unique authority denied but the whole idea of revelation was in question. The Lord Jesus Christ was but a man, 'the greatest religious genius of all time', miracles had never happened because miracles cannot happen, our Lord's mission was a failure, and His death on the cross but a tragedy. The great truths proclaimed in the historic Creeds of the Church, and especially in the great Confessions of Faith drawn up after the Protestant Reformation, concerning the Bible as the Word of God and the person and work of the Lord Jesus Christ were being questioned and rejected by the vast majority of 'scholars'.
While there were many who fought valiantly to stem this tide and to refute the errors which were being propagated, it can be said without any fear of contradiction that B B Warfield stood out pre-eminently and incomparably the greatest of all. He was peculiarly gifted for such a task. He had a mathematical mind and had at one time considered the possibility of a career as a mathematician. His precision and logical thinking appear everywhere. Added to this he was a first class New Testament scholar and a superb exegete and expositor. Furthermore, he had received the best training that was available at the time, and not only in his own country. He thus could meet the liberal scholarship on its own grounds and did so.
The Doctor then exults in the Warfield method and especially the fact that though “thoroughly familiar with all the literature for him the test always was "to the law and to the testimony"”. His question was “Was this a true exegesis and interpretation of what the Scripture said? Was it consistent and compatible with what the Scripture said elsewhere? What were the implications of this statement? and so on.”
He goes on to say that “no theological writings are so intellectually satisfying and so strengthening to faith ... He shirks no issue and evades no problems and never stoops to the use of subterfuge.” Lloyd-Jones was impressed by “his honesty and integrity as much as by his profound scholarship and learning” that meant there was “a finality and authority about all he wrote”.
Like other of the Doctor's heroes, Whitefield in particular, it was Warfield's fate to be largely ignored. “It is quite amazing to note the way in which this massive theologian is persistently ignored and seems to be unknown. A 'conspiracy of silence' is perhaps the only weapon with which to deal with such a protagonist.” No doubt it was easy to sympathise for one who would often tread a lonely path down the years. For Lloyd-Jones the contemporary need was great but the reader can be greatly helped “thanks to Warfield's particular method”. He will be helped “to face and to answer criticisms of the historic evangelical faith in their most modern form and guise”.
Though very different to Warfield, this is one of the things the Doctor admired about J C Ryle too. Writing about the book Holiness he says
The characteristics of Bishop Ryle's method and style are obvious. He is pre-eminently and always scriptural and expository. He never starts with a theory into which he tries to fit various Scriptures. He always starts with the Word and expounds it. It is exposition at its very best and highest. It is always clear and logical and invariably leads to a clear enunciation of doctrine. It is strong and virile and entirely free from the sentimentality that is often described as "devotional."
His foreword to the 1946 edition of The Infallible Word by lecturers at Westminster Seminary also points to his emphasis on the Bible's absolute authority and divine inspiration. He wrote
The problem of authority has always been crucial in the life of the individual and the Church; and to Protestants that authority has always been found in the Lord Jesus Christ Himself mediated to us through "the infallible Word." The Bible and our attitude to it has always therefore been at the very heart and centre of the conflict between true evangelicals and Roman Catholicism on the one hand, and liberal and modernistic Protestantism on the other hand.
He goes on to lament that
Once more the Reformation cry of "Sola Scriptura" is being questioned and that in a most subtle manner. A new authority is being set alongside the Scripture as being co-equal with it, and in some respects superior to it - the authority of modern scientific knowledge. The Scriptures are still regarded as being authoritative in all matters of religious experience. But not only is their authority in such matters as the creation of the universe and man, and even historical facts which play a vital part in the history of salvation, and which were accepted by our Lord Himself, being questioned and queried; it is even being asserted that it is foolish of us to look to the Scriptures for authoritative guidance in such matters. It has recently been remarked that some well-known evangelical writers are arguing that there is a distinction between the Bible's teaching and what is found in that book which is incidental. They believe that the scientific assumptions are usually in the category of incidentals and do not belong to the infallible teaching. In like manner certain historical data are not a part of the infallible message of Scripture.
Men were forgetting the work of the Holy Spirit “and that our task is to be faithful to "the truth once and for ever delivered to the saints."” Once again it was book he could commend as one that would inform minds, warm hearts and strengthen resolution.
Alongside this obvious concern about authentic Christian experience and revival in particular, Lloyd-Jones never lost sight of the vital importance of Scripture. His foreword to Burrowes on Canticles bristles with eagerness to get at what the text means. Similarly commending Hendriksen on John his stance is
Here is an invaluable aid for all preachers, Sunday school workers and Bible Class leaders, and indeed for all who “desire the sincere milk of the word that they may grow thereby.” All who enter into the riches of this great Gospel under the guidance of Dr Hendriksen will find their minds informed, their faith quickened, strengthened and established, and their hearts moved to adoration. At any rate that has been my experience. That is what one is entitled to ask and to expect of any commentary, but alas it is a desideratum that is but rarely satisfied by modern commentaries.
His commitment to divine inspiration made him a great admirer of Warfield. He describes his unforgettable experience of discovering Warfield's works in a library in Toronto in 1932. He felt like “‘stout Cortez’ as described by Keats”.
Before me stood the ten sizeable volumes published by Oxford University Press. But, alas, it was the OUP of New York only and not of this country also. Friends and pupils of Warfield had arranged the publication ... The fact that they were not published in this country is a sad commentary on the state and condition of theological thinking here at that time.
Lloyd-Jones was full of admiration for Warfield's stance in the “the age of the 'liberal Jesus' and 'the Jesus of history' who was contrasted with the 'Christ of Paul'”. As he says
The Bible had been subjected to such drastic criticism that not only was its divine inspiration and unique authority denied but the whole idea of revelation was in question. The Lord Jesus Christ was but a man, 'the greatest religious genius of all time', miracles had never happened because miracles cannot happen, our Lord's mission was a failure, and His death on the cross but a tragedy. The great truths proclaimed in the historic Creeds of the Church, and especially in the great Confessions of Faith drawn up after the Protestant Reformation, concerning the Bible as the Word of God and the person and work of the Lord Jesus Christ were being questioned and rejected by the vast majority of 'scholars'.
While there were many who fought valiantly to stem this tide and to refute the errors which were being propagated, it can be said without any fear of contradiction that B B Warfield stood out pre-eminently and incomparably the greatest of all. He was peculiarly gifted for such a task. He had a mathematical mind and had at one time considered the possibility of a career as a mathematician. His precision and logical thinking appear everywhere. Added to this he was a first class New Testament scholar and a superb exegete and expositor. Furthermore, he had received the best training that was available at the time, and not only in his own country. He thus could meet the liberal scholarship on its own grounds and did so.
The Doctor then exults in the Warfield method and especially the fact that though “thoroughly familiar with all the literature for him the test always was "to the law and to the testimony"”. His question was “Was this a true exegesis and interpretation of what the Scripture said? Was it consistent and compatible with what the Scripture said elsewhere? What were the implications of this statement? and so on.”
He goes on to say that “no theological writings are so intellectually satisfying and so strengthening to faith ... He shirks no issue and evades no problems and never stoops to the use of subterfuge.” Lloyd-Jones was impressed by “his honesty and integrity as much as by his profound scholarship and learning” that meant there was “a finality and authority about all he wrote”.
Like other of the Doctor's heroes, Whitefield in particular, it was Warfield's fate to be largely ignored. “It is quite amazing to note the way in which this massive theologian is persistently ignored and seems to be unknown. A 'conspiracy of silence' is perhaps the only weapon with which to deal with such a protagonist.” No doubt it was easy to sympathise for one who would often tread a lonely path down the years. For Lloyd-Jones the contemporary need was great but the reader can be greatly helped “thanks to Warfield's particular method”. He will be helped “to face and to answer criticisms of the historic evangelical faith in their most modern form and guise”.
Though very different to Warfield, this is one of the things the Doctor admired about J C Ryle too. Writing about the book Holiness he says
The characteristics of Bishop Ryle's method and style are obvious. He is pre-eminently and always scriptural and expository. He never starts with a theory into which he tries to fit various Scriptures. He always starts with the Word and expounds it. It is exposition at its very best and highest. It is always clear and logical and invariably leads to a clear enunciation of doctrine. It is strong and virile and entirely free from the sentimentality that is often described as "devotional."
His foreword to the 1946 edition of The Infallible Word by lecturers at Westminster Seminary also points to his emphasis on the Bible's absolute authority and divine inspiration. He wrote
The problem of authority has always been crucial in the life of the individual and the Church; and to Protestants that authority has always been found in the Lord Jesus Christ Himself mediated to us through "the infallible Word." The Bible and our attitude to it has always therefore been at the very heart and centre of the conflict between true evangelicals and Roman Catholicism on the one hand, and liberal and modernistic Protestantism on the other hand.
He goes on to lament that
Once more the Reformation cry of "Sola Scriptura" is being questioned and that in a most subtle manner. A new authority is being set alongside the Scripture as being co-equal with it, and in some respects superior to it - the authority of modern scientific knowledge. The Scriptures are still regarded as being authoritative in all matters of religious experience. But not only is their authority in such matters as the creation of the universe and man, and even historical facts which play a vital part in the history of salvation, and which were accepted by our Lord Himself, being questioned and queried; it is even being asserted that it is foolish of us to look to the Scriptures for authoritative guidance in such matters. It has recently been remarked that some well-known evangelical writers are arguing that there is a distinction between the Bible's teaching and what is found in that book which is incidental. They believe that the scientific assumptions are usually in the category of incidentals and do not belong to the infallible teaching. In like manner certain historical data are not a part of the infallible message of Scripture.
Men were forgetting the work of the Holy Spirit “and that our task is to be faithful to "the truth once and for ever delivered to the saints."” Once again it was book he could commend as one that would inform minds, warm hearts and strengthen resolution.
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