“This church accepts the canonical Scriptures of the Old and New Testaments as the inspired Word of God and the authoritative source and norm of its proclamation, faith, and life.” —Constitution of the Evangelical Lutheran Church in America

The following is intended for the general reader and is to be understood as a brief description of how Lutherans have and should approach the Bible. A Lutheran approach to Scripture has certain necessary components. They are: the priority of Scripture, Christ as the center of Scripture, law and gospel, the plain sense of Scripture, the power of Scripture, and the inspiration of Scripture.

Sola Scriptura

Lutherans approach the Scriptures as divine revelation. We acknowledge the primacy of the Scriptures, in matters of Christian faith and life, over all other voices.

Throughout church history, there have been countless voices vying for the attention of the church. Some came from within the church herself, while others came from the outside. Numerous church traditions and practices had developed during the Middle Ages from listening to these other voices. By Martin Luther’s day, many of these traditions had become more important than the plain Christian faith itself.

“We concede to neither the pope nor the church the power to issue decrees against this consensus of the prophets.” Apology of the Augsburg Confession, XII.66.

In an effort to reclaim that faith, Martin Luther and the reformers insisted on the primacy of the Scriptures to refocus Christian devotion on the essential core of Christianity: Christ. The reformers assumed that the Scriptures were the founding documents of the church, having been handed down by the apostles and their disciples, and thus in a sense having created the church. The Bible was the best source of information about Christ and his proclamation, not later traditions and teachings. The reformers recognized that the Scriptures have authority over all pronouncements of the church, including those of priests, bishops, and the pope. Even the reformers’ writings are subordinate to Scripture.

“First, we confess our adherence to the prophetic and apostolic writings of the Old and New Testaments, as to the pure, clear fountain of Israel, which alone is the one true [guiding principle], according to which all teachers and teaching are to be judged and evaluated.” Formula of Concord Solid Declaration, Rule and Guiding Principle 1.

Therefore, when Lutherans approach the Scriptures, we do so with a certain reverence that is withheld from other books, teachings, and messages. This is not to say that Lutherans refuse to acknowledge the positive contributions of science and archeology, or that we disallow any contradictions and inconsistencies in the Scriptures. But when Lutherans read the Bible, we acknowledge that it is only in the words of Scripture that the pure message of Christ is to be found, and nowhere else.

For this reason Lutherans look upon Scripture as the norm or standard by which all other teachings and teachers are judged. Scripture, or the word of God, is not to be placed on an equal basis with other messages, writings, philosophies, thoughts, or experiences. Scripture retains its primacy even before the church and her creeds and teachings. The word of Scripture is considered the authoritative voice in the church, not someone’s notion of the gospel or of God, for such opinions are necessarily derivative of Scripture.

“1. We believe, teach, and confess that the only rule and guiding principle according to which all teachings and teachers are to be evaluated and judged are the prophetic and apostolic writings of the Old and New Testaments alone… 3. Holy Scripture alone remains the only judge, rule, and guiding principle, according to which, as the only touchstone, all teachings should and must be recognized and judged, whether they are good or evil, correct or incorrect.” Formula of Concord Epitome, paragraphs 1 & 3.

Christ the Center

Lutherans approach the Scriptures as faithful witnesses to Christ. The primacy of Scripture and its authority are dependent upon Jesus Christ, to whom the Scriptures testify. For Christians, including Lutheran Christians, Christ is the center of Scripture. Therefore, any teaching that claims Scripture as its source must focus on the person of Jesus Christ and not (for example) a vague notion of love.

The Scriptures portray Christ through the messages of law and gospel. The law, a divine demand that convicts human beings, says, “You need Christ.” The gospel, divine forgiveness that redeems human beings, says, “Here Christ is.” Depending upon the listener’s situation, various passages may function as either law or gospel. These two messages are always to be distinguished, but never separated. The gospel is incomprehensible without the law, just as forgiveness is meaningless to those unaware of their sins. Therefore, Lutherans do not shrink back from the law as negative, and embrace only the gospel as positive, but rather recognize the value of the law in its service to the gospel of Christ. When the law is separated from the gospel, the good news of Christ is cheapened and robbed of its significance.

“Take Christ from the Scriptures—and what more will you find in them?” Luther, The Bondage of the Will

Some might wish to eliminate or marginalize scriptural messages that cause discomfort. Because Lutherans embrace Scripture as both law and gospel, we do not seek to marginalize either law or gospel, but retain both as divine functions of Scripture. In this way Lutherans honor Scripture as that force of God which both kills and makes alive.

“All Scripture should be divided into these two main topics: the law and the promises. In some places it communicates the law. In other places it communicates the promise concerning Christ.” Apology IV.5.

The Plain Sense

Lutherans approach the Scriptures primarily as clear words, not as hidden symbols. Though certain passages remain obscure, the content and meaning of Scripture is open to all. Lutherans recognize that within the text of Scripture God’s voice is heard, not in something behind or under the text. An emphasis upon the plain sense of Scripture guards against the common error of subjectivism, idiosyncratic readings and ideological interpretation.

“Because of all these things, we are bound to interpret and construe these words of the eternal, reliable, and almighty Son of God, our Lord, creator, and redeemer Jesus Christ, not as embellished, figurative, exotic, expressions, as would appear in line with our reason. Instead, we should accept the words as they stand, in their proper, clear sense, with simple faith and appropriate obedience and not permit ourselves to be drawn away from this position by any objection or human counterargument spun out of human reason, no matter how attractive it may appear to our reason.” Solid Declaration VII.45.

For this reason, the literal sense of Scripture is to be preferred over figurative readings, except where such readings are necessary in order to make sense of the words. For instance, when Scripture reports Christ’s words, “Love your neighbor as yourself,” these words should be taken literally, not figuratively. On the other hand, when Scripture portrays Christ as a slaughtered lamb, the image should be understood figuratively, not literally.

In many cases, Scripture can be used to interpret itself. If one passage seems obscure, it is often enlightened by another. This does not mean that Scripture is monolithic, but rather that the immediate, general, and canonical context of the whole of Scripture must be taken into account and used to understand the meaning of a single passage.

The Power of the Word

Lutherans approach the Scriptures as power. Since Christ is the center of Scripture, the word has power to transform lives, grant the gift of faith, and effect salvation through that gift. This is what gives Scripture its authority. Scripture’s authority is not dependent upon external human pronouncements concerning its historical conditioning or infallible character. Rather, its ability to change lives constitutes its very power and authority, regardless of what one may say about it.

“And note that the strength of Scripture is this, that it is not changed into him who studies it, but that it transforms its lover into itself and its strengths.” Luther, “First Lectures on the Psalms.”

For this reason human beings should not consider themselves judges over Scripture, but rather as persons who are judged and recreated by Scripture. Scripture is the Word of God that exists before the individual who reads it. Moreover, as the transforming and therefore authoritative word of God, Scripture necessarily has a claim over the Christian as a means of God’s grace for the Christian. The Christian, therefore, should never consider herself the master of Scripture and its meaning, but rather Scripture’s pupil and servant. Scripture remains, but the hearer is changed.

“Neither councils, fathers, nor we, in spite of the greatest and best success possible, will do as well as the Holy Scriptures, that is, as well as God himself has done.” Luther, “Preface to the Wittenberg Edition of Luther’s German Writings.”

Inspiration

Lutherans approach the Scriptures as inspired. The reformers never developed a doctrine of scriptural inspiration; they assumed it. God is the assumed author of Scripture as is attested by many statements in the reformers’ writings. Scripture is therefore understood as a divine word that transcends humankind. Though it is also considered of human origin, Scripture’s message and content are divine. Martin Luther therefore maintained that the Holy Spirit is necessary for the proper understanding of Scripture. Though Scripture can certainly be read and appreciated by nonbelievers, it is only when one has the gift of faith by the Spirit that one is truly opened to the power and impact of Scripture and able to understand the true character and nature of the Word.

“[T]he truth is that nobody who has not the Spirit of God sees a jot of what is in the Scriptures… The Spirit is needed for the understanding of all Scripture and every part of Scripture.” Luther, The Bondage of the Will.

Conclusion

Lutheran Christians are not the only ones who approach the Scriptures with reverence and faith. However, even when we use various methods to enhance the reading of the Scriptures, a Lutheran approach is distinctively guided by the concepts mentioned above. Any reading may be said to be Lutheran if it approaches the Scripture with a reverence for it as God’s Word, as law and gospel, as christocentric, as open and plain, as powerfully transformative, and as authoritative.

Sources: Book of Concord, trans. Kolb & Wengert (Minneapolis: Augsburg Fortress, 2000). Martin Luther, The Bondage of the Will, trans. by J. I Packer and O. R. Johnston (Westwood, NJ: Fleming H. Revell Company, 1957). Luther’s Works, vol. 10 and 34.

Roy A. Harrisville III is the senior pastor at Our Savior’s Lutheran Church in Menomonie, WI.