How the Protestant Reformers are Still Changing the World

Tag: William Tyndale

The Protestant Reformation and Early European Presbyterianism (1500-1650)

Written by Dr. Marcus J. Serven

“For with you is the fountain of life; in your light do we see light.” Psalm 36:9

Introduction:

There are many significant Reformers who the Lord raised-up during the time of the Reformation. I am going to focus, however, on the four Reformers who made the most important contributions towards the growth and development of a thorough-going Protestant theology–Martin Luther, William Tyndale, John Calvin, and John Knox. These four church leaders emphasized the sovereignty of God, the utter sinfulness of humanity, the centrality of God’s justifying grace in salvation, the necessity of preaching the Bible, the proper administration of the Sacraments (Baptism and the Lord’s Supper), and a church structure based on the Bible (i.e. Elder-led). As a long-time Presbyterian Minister (since 1980), I am also extraordinarily interested in the development of European Presbyterianism. It is the foundation of Presbyterianism in America and throughout the entire world, To put it succinctly, this article will be a brief summary of the lives and ministries of four Reformers from 30,000 feet!

Setting the Stage: Why was the Reformation necessary? 

The coat of arms and motto of Geneva, Switzerland

The central reason why the Reformation was necessary was for the recovery of the gospel. Without it, the church had become a place of darkness. The motto for the city of Geneva, Switzerland during the Reformation explains this viewpoint well; it declared, Post Tenebras Lux (Lat. “after darkness, light!”). Moreover, consider this analogy: The Medieval church had become like a giant ship whose hull had become so encrusted with barnacles and seaweed that it could barely move through the water. Instead of racing through the ocean at top speed, this ship (i.e. the church) had become so burdened with the excessive weight of the “traditions of men” that the gospel message was completely obscured. The only way for this situation to change for the better was for the “traditions of men” to be stripped away so that the gospel message in its simplicity could be known once again. To accomplish this the Lord raised-up godly men (i.e. the Reformers) who took the ship (the church) into a dry dock where they scraped the sides of the church getting rid of all that encumbered it. Once this was done, the church became like a freshly cleaned and painted ship that was able to race through the oceans at top speed once again. The famous Reformation scholar Roland Bainton echoes this sentiment by saying, “The Reformation was above all else a revival of religion. So much is this the case that some have looked upon it as the last great flowering of the piety of the Middle Ages.”

Martin Luther (1483-1546) and the German Reformation:

Martin Luther, the Father of the German Reformation

Who was Martin Luther? Certainly he must be remembered as that preeminent Protestant Reformer who recovered the true gospel and rescued the Christian church from its slavery to the “traditions of men.” He began his religious career as a well-meaning, but misguided Augustinian monk. God endowed him with a remarkably curious mind that searched after truth—not just philosophical truth, but “true truth” that would actually make a difference in changing lives. He found that life-giving “truth” in the pages of Holy Scripture. There he learned that all men and women are inveterate sinners who are unable to help themselves. He also learned that God graciously sent forth his Son, Jesus Christ, as a sacrifice for sins, and that God provided the “gift of faith” so that we could believe and trust in the redemptive work of Jesus Christ on the cross. This discovery brought about a fundamental change in Luther’s life so that he realized that he had been justified on the basis of Christ’s righteousness and not his own righteousness. In gratitude he dedicated himself to live to the glory of God. The Lord used him to begin a spiritual revolution in Germany, which spread throughout Europe and in time to the rest of the world. Luther’s defense of the gospel took place at the Diet of Worms in 1521 where he stubbornly affirmed, “Here I stand; I cannot do otherwise; God help me! Amen.” He famously quarreled with Ulrich Zwingli over the nature of the Lord’s Supper. Luther also wrote against Desiderius Erasmus, the most well-regarded Roman Catholic scholar of the day. Luther took issue with Erasmus’ assertion that man has a free will when it comes to the matter of salvation. In contrast, Luther wrote in his famous treatise—The Bondage of the Will—that man is completely unable to contribute to his own salvation. Eternal salvation is totally dependent upon God’s free grace. A notable associate of Luther was Philip Melanchthon who helped to craft the Augsburg Confession in 1530 which propelled Luther’s theology throughout the centuries. 

William Tyndale (c.1494–1536) and the English Reformation:

William Tyndale, the Father of the English Reformation

Long before the Reformation, God raised-up a significant individual to bring the Bible to England; his name was John Wycliffe (c.1329-1384). His Bible translation positively affected the spiritual well-being of his own country for over two centuries. In the early days of the Reformation, though, the Lord raised-up another intrepid Reformer to continue Wycliffe’s work; his name was William Tyndale. Little is known of Tyndale’s early life, however he had an innate gift for languages and it is reported that he became fluent in seven different ancient and foreign languages—Greek, Hebrew, Latin, German, Dutch, French, and Spanish! Tyndale attended Magdalen Hall at Oxford University where he received a Bachelor of Arts in 1512 and a Master of Arts in 1515. Later while teaching at Oxford he became deeply disturbed by the lack of Bible knowledge amongst his students and resolved to produce a new translation of the Bible. He famously quarreled with an English clergyman and said, “If God spare my life, ere many years, I will cause a boy that driveth the plough to know more of the Scripture than thou dost.” This kind of combative attitude offended the leaders of the English church, and in time Tyndale was treated as a trouble-maker, an outcast, and eventually as a heretic. He fled to the Netherlands and quietly continued his work of Bible translation. The normal way of getting copies of his Scriptures into England was to smuggle them into the country hidden in a bolt of fabric. Several sympathetic Dutch merchants assisted Tyndale in this effort. Despite the determination of the authorities in the English church to intercept these Bibles, copies of Tyndale’s work spread throughout England. Finally, while in the Netherlands Tyndale was betrayed by a fellow Englishman and captured by agents of King Henry VIII. After suffering in a dark and dank prison cell for seventeen months he was put to death by strangulation and his body was burned (1536). His final words were, “Lord open the King of England’s eyes!” In a short time, Tyndale’s prayer was answered and his associate, Miles Coverdale, was able to produce a translation of the Bible sponsored by the leader of the English Privy Council, Thomas Cromwell. Three years after Tyndale’s death The Great Bible—which is comprised mostly of Tyndale’s work—was published in 1539 and spread throughout the land. Tyndale has been rightly called “The Father of the English Reformation.”

John Calvin (1509-1564) and the Swiss Reformation:

John Calvin, Reformer of Switzerland and Western Europe

Many Christians today have distinct impressions of who John Calvin was, but most have never read a single line from his Institutes of the Christian Religion, or benefited from the careful exegesis found in his Commentaries on the Bible. In brief, it must be noted that the Reformer John Calvin has often been misinterpreted, misread, and misunderstood. He is, perhaps, best known for his views on the doctrines of election, predestination, and reprobation. He is also known for his pivotal role in the prosecution of the arch-heretic Michael Servetus who rejected the Trinity and the deity of Jesus Christ. But, none of these disconnected pieces of information can demonstrate, in my opinion, the true character of the man. And so, who really was John Calvin? Hughes O. Old, a noted scholar of Calvin’s life and theology, states the opinion that, “John Calvin is chiefly remembered as a biblical scholar and a systematic theologian.” While it is clear that Calvin distinguished himself through his theological writing and teaching ministry, he also was the preeminent pastor of the city of Geneva. After being tutored by Calvin, the Scottish Reformer John Knox stated that Geneva was “the most perfect school of Christ that ever was since the time of the Apostles.” Following Calvin’s death he was succeeded in Geneva by Theodore Beza. The spiritual children of Calvin are found amongst the French Huguenots, Dutch Reformed, English Puritans and Pilgrims, Scots-Irish Presbyterians, and especially amongst the Presbyterians of North America and Korea. In time, these disparate groups around the world became known as “Calvinists.” It is the Calvinists who acknowledge the sovereignty of God over all things, the covenantal relationship that God has with his people throughout history, and who emphasize the grace of God in salvation. Good works naturally follow the regenerating work of the Holy Spirit, so that they are recognized as the “fruit” of salvation. Also, Calvinists identify their beliefs as a “Reformed theology.” 

John Knox (c.1514-1572) and the Scottish Reformation: 

John Knox, Reformer of Scotland

Briefly stated, John Knox was born in Scotland, attended classes at St. Andrews University, experienced a life-changing conversion to Jesus Christ at twenty-nine, and a call to the ministry shortly thereafter. Following a year-long exile in St. Andrew’s Castle due to civil war, Knox was enslaved by the French and forced to row all over the North Atlantic. He came close to death while in captivity, but in God’s kind providence he was released and became a diligent and esteemed pastor in England. During the reign of Mary Tudor (i.e. “Bloody Mary”) he fled to Europe, and while there he ministered to English exiles in Frankfurt, Germany and later in Geneva, Switzerland. Knox studied Bible and theology at the feet of John Calvin. He was a husband to Marjorie Bowes, and after her untimely death, to Margaret Stewart; he was a father to two sons and three daughters. In 1559 he returned to his native Scotland where he courageously advanced the cause of the Reformation as an evangelist and later as the pastor at St. Giles Cathedral in Edinburgh. By his preaching and teaching, he was able to bring virtually all of Scotland to a thorough-going knowledge of the Lord Jesus Christ and he engendered in the Scots a stalwart resolve to advance Christ’s Kirk (or, Church) here on earth. The rallying cry of the Scottish Presbyterians (i.e. the Covenanters) was “For Christ’s Crown and Covenant.” This motto is directly connected to the preaching of John Knox, but it also expresses how the Scots rejected the claim that a King or Queen could rule over Christ’s Church. Knox and his followers assert that only Jesus Christ is head of the Church (or Kirk). After his death, Knox became widely known as the author of his gripping book, The History of the Reformation in Scotland.

Note: Three additional names could be added to this brief summary–Thomas Cartwright (1535-1603), Andrew Melville (1545-1622), and Samuel Rutherford (1600-1661). Each man made significant contributions to the development and progress of early Presbyterianism in England and Scotland. In time, I intend to add them to this article. ~MJServen

The Westminster Assembly (1643–1649):

The Westminster Assembly (1643-1649)

The Westminster Confession of Faith was composed during a time of intense strife and armed conflict in England (1642-1660). The two warring parties—the Royalists who were led by King Charles I and his son Charles II, and the English Parliament which was dominated by the Puritans, Independents, and Oliver Cromwell—struggled over the theological reform of the Anglican Church and the right of the reigning monarch to impose a religious system upon the English people. The English Civil War arose from this contentious struggle. In the midst of this conflict the English Parliament urged the writing of a statement of faith that would more clearly reflect the doctrines of the Protestant Reformation. As a result, the Westminster Assembly was made up of English pastors, scholars, and laymen; which consisted of 121 Divines, 10 Lords, and 20 Commoners. Representatives of the Scottish Covenanters were also invited to participate in the debate and formulation of a new Confession of Faith. These sessions were held from July 1, 1643 through February 22, 1649 and took place in St. Margaret’s Chapel, at Westminster Abbey in London, England. Amongst its key documents are a Confession of Faith in thirty-three chapters with numerous proof-texts from Scripture, a Larger Catechism of 196 questions, a Shorter Catechism of 107 questions, a Directory for Public Worship, and a Form of Presbyterial Church Government. Later a Book of Discipline, based on the Second Book of Discipline (1578) crafted by Andrew Melville of Scotland, was added to the Book of Church Order by many Presbyterian denominations to establish a procedure for dealing with church discipline and for settling disputes within the church. A volume containing a metrical version of the Psalms was also approved by the Westminster Assembly to be used in congregational and family worship. The Westminster standards were adopted by the Church of Scotland in 1647 and by the English Parliament in 1649. They are the sole foundational documents for all Presbyterian Churches throughout the world, especially those that are English-speaking. Those who hold to the Westminster Confession of Faith assert that the Bible is the primary standard, and the Confession of Faith and its Catechisms are considered to be a secondary standard.

If you would like to know more about…

— Martin Luther click here

— William Tyndale click here

— John Calvin click here

— John Knox click here

— The Westminster Confession of Faith & Presbyterianism click here

These three volumes are a good place to start for an exploration of the Reformation–they are readable, reliable, and full of interesting anecdotes!

Resources for Further Study:

Atherstone, Andrew. The Reformation: Faith and Flames. Oxford, England: The Lion Press, 2011.

Bainton, Roland. The Reformation of the Sixteenth Century. Boston, MA: The Beacon Press, 1952.

Daniel, David. William Tyndale: A Biography. New Haven, CT: Yale University Press, 1994.

Dawson, Jane. John Knox. New Haven, CT: Yale University Press, 2015.

George, Timothy. Theology of the Reformers. Revised Edition. Nashville, TN: B&H Academic, 2013.

Estep, William R. Renaissance & Reformation. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1986.

Kelly, Douglas F. The Emergence of Liberty in the Modern World. Phillipsburg, NJ: P&R Publishing, 1992.

Kittelson, James M. Luther the Reformer: The Story of the Man and his Career. Minneapolis, MN: Augsburg Publishing House, 1986.

Letham, Robert. The Westminster Assembly: Reading its Theology in Historical Context. Phillipsburg, NJ: P&R Publishing, 2009.

Lindsey, Thomas M. The Reformation: A Handbook. First Published 1882; Edinburgh, Scotland: The Banner of Truth Trust, 2006.

Marshall, Peter, ed. The Oxford Illustrated History of the Reformation. Oxford, England: Oxford University Press, 2015.

The Confession of Faith and Catechisms. American Edition (1788). Jointly published by Great Commission Publications (PCA) in Atlanta, GA, and the Committee on Christian Education (OPC) in Willow Grove, PA, 2005.

Westminster Confession of Faith. First Published in 1646; Glasgow, Scotland: Free Presbyterian Publications, 1946.

Vollmer, Philip. John Calvin: Man of the Millennium. San Antonio, TX: The Vision Forum Inc., 2008.

Dr. Marcus J. Serven, ThM and DMin

The Genevan Foundation – Copyright 2025 – All Rights Reserved

The Inspiration and Authority of the Bible

John Wycliffe’s Bible – Translation completed in AD 1382

“For the Word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit…” Hebrews 4:12a

Written by Dr. Marcus J. Serven

Introduction: 

What does the Bible say about itself? To me, this is a fascinating question because it’s answer demonstrates the firm foundation that our faith rests upon—the self-authenticating nature of the Bible. Simply stated, we believe that God has revealed Himself in the Holy Scriptures. This would be in contrast to God only revealing Himself in the created world (i.e. General Revelation). Instead, the Word of God asserts that the Lord has specifically revealed Himself in the sixty-six books of the Bible (i.e. Special Revelation). Thus, the Bible is more than a book of ancient writings, it is the very Word of God (Lat. Verbum Dei). In this respect, it differs from every other book that has ever been written. It is the Word of the Lord.

The Bible’s Testimony About Itself: 

It is good for us to recall that the Bible contains God’s very own words (i.e. Verbal Plenary Inspiration), and that these words demonstrate the self-authenticating and self-attesting nature of the Bible. Consider these following citations from the Bible where it talks about itself (the italics are mine):

The Old Testament Scriptures in Hebrew

— In numerous citations throughout the Bible it says, “Thus saith the LORD.” This phrase is repeated 415 times in the Old Testament (King James Version). For example, see the following passages: Exodus 8:1; Joshua 24:2; 2 Samuel 12:7 where it is used. The expression “Thus saith the LORD” signifies that the words in the Bible are God’s very own words, and not merely the words of men.

— Deuteronomy 29:29 “The secret things belong to the LORD our God, but the things that are revealed belong to us and to our children forever, that we may do all the words of this law.”

— Deuteronomy 30:11-14 (vs. 14) “But the word is very near to you. It is in your mouth and in your heart, so that you can do it.”

— Psalm 19:7-10 “The law of the LORD is perfect, reviving the soul; the testimony of the LORD is sure, making wise the simple; the precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes; the fear of the LORD is clean, enduring forever; the rules of the LORD are true, and righteous altogether. More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb. Moreover, by them is your servant warned; in keeping them there is great reward.”

— Psalm 119:105 “Your Word is a lamp to my feet and a light to my path.” 

— Isaiah 40:8 “The grass withers, the flower fades, but the word of our God will stand forever.” 

— Isaiah 55:10-11 “…so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it.”

— Isaiah 66:2b “But this is the one to whom I will look: he who is humble and contrite in spirit and who trembles at my word.”

The New Testament Scriptures in Greek

— There are numerous citations throughout the New Testament that read, “It is written…” signifying, (1) that the Old and the New Testaments are unified in their essential message (i.e there is continuity and not discontinuity); (2) that the Holy Scriptures are God’s Word and are therefore authoritative; (3) that Christianity is a historical faith built upon the prophetic utterances of the past that have now been fulfilled; and (4) that the Church in this present age can be instructed and encouraged by Prophets of the past. For example, “They told him, ‘In Bethlehem of Judea, for so it is written by the prophet’: ‘And you, O Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who will shepherd my people Israel.’” (Referencing the prophesy of Micah 5:2)

— Matthew 5:17-18 “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.” 

— Matthew 24:35 “Heaven and earth will pass away, but my words will not pass away.” 

— Luke 11:28 “Blessed rather are those who hear the word of God and keep it!” 

— Luke 24:25-27 “And he said to them, ‘O foolish one, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?’ And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.” 

— Luke 24:44-48 “Then he said to them, ‘These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.’ Then he opened their minds to understand the Scriptures, and said to them, ‘Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all the nations, beginning from Jerusalem. You are witnesses of these things.’” 

— John 5:39 “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me…”

— John 10:35b “…and Scripture cannot be broken.” (Jesus quotes from Ps. 82:6)

— John 17:17 “Sanctify them in the truth; your word is truth.” 

— Colossians 3:16 “Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing songs and hymns and spiritual songs, with thankfulness to God.” 

— 2 Timothy 2:9 “But the word of God is not bound!”

— 2 Timothy 3:15 “…and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus.” 

— 2 Timothy 3:16-17 “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work.” 

— Hebrews 4:12-13 “For the Word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give an account.”

— 2 Peter 1:19-21 “And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts, knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.”

— 2 Peter 3:15-16 “…just as our beloved brother Paul also wrote to you according to the wisdom given him, as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures.” 

By Scripture Alone: 

John Wycliffe (c.1330-1384)

As Christians our belief in the authority of the Bible is central to our faith. The Reformation rallying-cry, “Scripture Alone” (i.e. Sola Scriptura) well expresses this essential commitment. This means that the Bible is the sole source of God’s special revelation; it contains the Law, the Gospel, and principles for how we should live, worship, and think. John Wycliffe was the first Englishman to push forward the notion that the Bible should be translated into the common language of the people. James Wiley, a famous historian of the Reformation, wrote, “What Wycliffe did in the field of theology was not to compile a system, but to give a plain exposition of Scripture; to restore to the eyes of men, from whom they had long been hidden, those truths which are for the healing of their souls. He left it for those who should come after him to formulate the doctrines which he deduced from the inspired page.” (Wiley, The History of Protestantism, Vol. I, 128)

Dr. Martin Luther (1483-1546)

Roughly 140 years later, Martin Luther based his whole argument for the Gospel at the Diet of Worms (April 21, 1521) on the phrase, “My conscience is captive to the Word of God.” Thus, the affirmation “Scripture Alone” (i.e. Sola Scriptura) is commonly referred to as the “formal principle” of the Reformation (Isa. 40:8; Jn. 5:39, 10:35; 2 Tim. 3:14-17, Heb. 4:12-13). This belief represents the concept that the Bible is absolutely foundational to the Christian life. To illustrate this thought, when Luther was asked about the success of the Reformation, he confidently stated, “I simply taught, preached, wrote God’s Word; otherwise I did nothing. And then, while I slept, or drank Wittenberg beer with my Philip and my Amsdorf, the Word so greatly weakened the papacy that never a prince or emperor did such damage to it. I did nothing. The Word did it all” (Quoted by Timothy George, Theology of the Reformers, 2nd Edition, 55). Luther’s bold statement demonstrates the power and authority of the Word of God to convict individuals of their sins, to transform human lives, and to sustain God’s people in the midst of the trials and tribulations of this earth.

William Tyndale (1494-1536)

A few years later the English reformer William Tyndale went even further by stating that “It was impossible to establish the lay people in any truth, except the Scripture were plainly laid before their eyes in their mother tongue.” With this vision burning in his heart, Tyndale was indefatigable in his efforts. Due to numerous threats upon his life, Tyndale fled to the Dutch Republic and to Southern Germany to continue his work. First, he translated the New Testament which was published in 1526. Secondly, he translated the books of the Pentateuch and published them in 1530. Ever watchful for the secret agents of Henry VIII, he arranged for copies of his translations to be smuggled into England hidden in bales of fabric imported into England. Through overwhelming odds he persevered in his work, but was eventually betrayed by a fellow Englishman and executed in 1536. His last words were, “Lord, open the eyes of the King of England!” This prayer was answered not long after his death when Henry VIII softened to the need for a fresh translation of the Bible. Tyndale’s associate, Miles Cloverdale, helped to produce the Great Bible (1539) which was distributed to every parish in England. Much of the text came from the work of William Tyndale.

Finally, consider what the writers of the Westminster Larger Catechism stated about their belief in the Divine nature of Holy Scripture with the following question and answer: “Question #4: How doth it appear that the Scriptures are the Word of God? Answer: The Scriptures manifest themselves to be the Word of God, by their majesty and purity; by the consent of all the parts, and the scope of the whole, which is to give all glory to God; by their light and power to convince and convert sinners, to comfort and build up believers unto salvation: but the Spirit of God bearing witness by and with the Scriptures in the heart of man, is alone able fully to persuade it that they are the very Word of God.” (Westminster Larger Catechism, Question #4)

The Westminster Assembly (1546-1549)

Each one of these historical examples–John Wycliffe, Martin Luther, William Tyndale, and the Westminster Assembly–demonstrate the whole-hearted commitment that Protestants have made toward the centrality of Holy Scripture. Simply stated, the written Word is the primary means that the Lord has used to bring forth the Gospel. This is why the overwhelming majority of Protestants put a priority upon reading, preaching, and teaching the Scriptures.

Views on the Inspiration of Scripture:

Over the centuries Christians have formulated differing views on the inspiration of Scripture. In some ways, it could be stated that a few of these “views” are not even Christian at all; since they reject the full inspiration of the Scriptures. Other views reflect the genuine struggles of sincere Christians to better understand the nature of the Bible. Here are the five most common views of the inspiration of Scripture throughout history: 

  1. Natural — no supernatural element is involved; the Bible was written by men of great genius and ability. This view denies God’s activity of inspiring the Patriarchs, Prophets, and Apostles and therefore must be rejected.
  2. Conceptual — the concepts, but not the actual words, are inspired. This view allows human beings to pick and choose which concepts are inspired and which are not. In essence, man stands over the Bible and makes judgments as to what is inspired or is merely the opinion of men. Therefore, this view of inspiration must be rejected as capricious, erroneous, and unreliable.
  3. Partial or Fallible Inspiration — the Bible is inspired, but it contains errors. In particular, those who endorse this position question the Bible’s complete accuracy especially in regard to the length of creation days, the reality of Adam and Eve as the first man and woman, the nature of the Fall and the imputation of sin, the likelihood of a world-wide flood, the age of the patriarchs, various numbers that are recorded in the Old Testament historical books, the on-going nature of headship and submission in male/female relationships, and various selected miracles. This view is entirely subjective and it undermines the authority of Holy Scripture. The Bible stands above human culture and is not subject to all of the ever-changing attitudes of human society. Therefore, this view must be rejected.
  4. Dictation or Mechanical — the writers of the Scriptures were passive instruments in God’s hand, like typewriters on which He wrote. This view, however, fails to recognize that the personal circumstances of the writers of Holy Scripture are also included in the text of the Bible. Admittedly, certain parts of the Bible were dictated, such as the “Ten Commandments” and “The Lord’s Prayer.” The majority of the Bible, though, demonstrates how the Lord spoke through the individual writers. For example, Job’s despair, Moses’ leadership struggles, David’s repentance, Mary’s wonder, Peter’s failures, and Paul’s humility. Each person is shown in a true and unvarnished light, and this adds to the credibility of the Bible.
  5. Verbal, Plenary — the very words (Verbal) and all of them (Plenary) are inspired by God and written by men. There are no errors in the original autographs of the Bible (Inerrancy). However, it is admitted that those who have copied the Bible have made errors in the manuscripts; but these are minor in scope and do not effect the trustworthy character of the Bible. The Verbal Plenary Inspiration of the Bible is the historic position of Christians throughout the ages. This view correctly upholds the authority and inspiration of the Word of God.

Three Key Passages: 

Both the Apostles’ Paul and Peter address the subject of inspiration. Clearly, they affirm the doctrine of the Verbal Plenary Inspiration of the Bible. Consider these three passages and what they say about the Bible.

#1 — 2 Timothy 3:16-17 “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work.” 

In essence, the Bible says of itself that it is fully “inspired” by God, or literally “God-breathed” (Gk. theopneustos). This clearly states that God fully participated in the writing of the Bible. Moreover, that the Bible is profitable for “teaching” (Gk. didaskalian), for “reproof” (Gk. elegmon), for “correction” (Gk. epanorthosin), and for “training” (Gk. paideian). With the end goal being that Christians are “equipped for every good work” by the teaching that is contained in the Bible. This is why the Apostle Paul can write elsewhere, “Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom” (Col. 3:16). 

#2 — 2 Timothy 4:9-13 “Do your best to come to me soon. For Demas, in love with this present world, has deserted me and gone to Thessalonica. Crescens has gone to Galatia, Titus to Dalmatia. Luke alone is with me. Get Mark and bring him with you, for he is very useful to me for ministry. Tychicus I have sent to Ephesus. When you come, bring the cloak that I left with Carpus at Troas, also the books, and above all the parchments.”  

Note that this passage demonstrates that the individual personalities, styles, and challenging circumstances of the human authors are part of the Scriptures as well. None of the trials and difficulties of the people of God are hidden from the reader of the Bible. This fact should give us confidence that the Bible is not presenting an unrealistic portrait of the Christian life. This is why Jesus’ words are comforting to so many people—“Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light” (Matt. 11: 28-30) Jesus came to minister to “sinners.” (cf. Matt. 9:12-13)

#3 — 2 Peter 1:19-21 “And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts, knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.”

The Apostle Peter testifies to the fact that, “…no prophecy of Scripture comes from someone’s own interpretation.” In fact, the Bible uniformly condemns false prophets throughout its pages by applying the simple test of “if the word does not come to pass or come true” then “the LORD has not spoken” (Deut. 8:22). Scriptures were written by “…men spoke from God.” It can be safely stated that the Bible has one author—the Holy Spirit; yet the human writers were  “carried along by the Holy Spirit” (2 Pet. 1:21). The position of the Church throughout the centuries has been to accept the verbal, plenary inspiration of the Bible. This means that each word is inspired by God, and that all of them together are important to us. The full value of the Bible’s meaning can be obtained through careful study and prayer. 

The Authority of the Bible: 

Biblical authority is based upon the fact that God has given us these words. Man is not the judge over Scripture, but Scripture is the judge over man. Hence, either by direct statements, or by the principles that are contained in the Bible we can be confident that we are receiving God’s truth. These statements and principles can be applied to every human circumstance with confidence in knowing that the counsel received is from God himself. When we encounter passages that we do not understand then we follow the practice of having “the Bible interpret the Bible” (i.e. the Analogy of Faith). In other words, we shed light on the more difficult passages, by applying the meaning of the easier passages to them. Dr. Harold Lindsell notes, “Apparent discrepancies are no more than that. Additional information in a thousand instances has proven that the Bible’s critics were wrong.” As time progresses, it is fascinating to note the Bible remains as a trusted repository of eternal truth. Man’s “truth” is based on the shifting sands of opinion and presuppositions. Yet, as the Prophet Isaiah proclaims, “The grass withers, the flower fades, but the word of our God will stand forever” (Isa. 40:8). 

Dr. Cornelius Van Til of Westminster Theological Seminary gives a fine summary of the doctrine of Biblical authority in the following quote:

Dr. Cornelius Van Til (1895-1987)

“The Bible is thought of as authoritative on everything of which is speaks. Moreover, it speaks of everything. We do not mean that it speaks of football games, of atoms, etc. directly, but we do mean that it speaks of everything either directly or by implication. It not only tells us of the Christ and his work, but also tells us who God is and where the universe about us has come from. It tells us about theism as well as about Christianity. It gives us a philosophy of history as well as history. Moreover, the information on these subjects is woven into an inextricable whole. It is only if you reject the Bible as the Word of God that you can separate the so-called religious and moral instruction of the Bible from what it says, e.g. about the physical universe. This view of Scripture, therefore, involves the idea that there is nothing in this universe on which human beings can have full and true information unless they take the Bible into account. We do not mean, of course, that one must go to the Bible rather than to the laboratory if one wishes to study the anatomy of the snake. But if one goes only to the laboratory and not also to the Bible, one will not have a full and even true interpretation of the snake.”

— Van Til, Christian Apologetics, 19-20

Inerrancy, Infallibility, and Perspicuity:

There are three significant concepts that fit underneath the broad belief that Christians have in the authority of the Bible. They are inerrancy, infallibility, and perspicuity—what do they mean? The term inerrancy refers to how the sixty-six books of the Bible are free from error in all that is taught (e.g. factual, historical, and spiritual truth). The related term, infallibility, refers to how the writers of the Bible could not err since they were inspired by the Holy Spirit (Jn. 17:17; 2 Tim. 3:16-17; 2 Peter 1:19-21). Christians from many differing backgrounds teach that the Bible is infallible in faith and practice. Moreover, that the central message of the Bible is easy to understand; and this is called perspicuity. It must be admitted that various translations of the Bible may contain errors, according to the level of skill with which the translators did their work–but the original autographs do not err. This gives the Christian a confidence in the authority of the Bible. Moreover, it urges us to work hard to properly interpret the Bible by using the time-proven principles of biblical interpretation. 

Conclusion: 

William Tyndale’s Bible – AD 1536

In brief, it can be resolutely affirmed that the Bible is inspired, authoritative, inerrant, infallible, perspicuous, and sufficient. Through out the centuries of human civilization there have been many hostile critics of the Bible. But, the Bible has withstood all of these attacks and remained as the standard of objective truth in the midst of ever-changing subjectivism. We can thank God that we have a firm foundation upon which to build our faith. As the Psalmist states, “Your Word is a lamp to my feet and a light to my path” (Ps. 119:105). Soli Deo Gloria!

These four books have been an immense help to me over the years. Each one is worthy of purchase and having in your own library

Resources for Further Study: 

Archer, Gleason L. Encyclopedia of Bible Difficulties. Grand Rapids, MI: Zondervan Publishing House, 1982.

Berkhof, Louis. Manual of Christian Doctrine. Second Edition. Arlington Heights, IL: Christian Liberty Press, 2003.

Boice, James Montgomery, ed. The Foundations of Biblical Authority. Grand Rapids, MI: Zondervan Publishing House, 1978. 

Bruce, Frederick Fivey. The Canon of Scripture. Downers Grove, IL: InterVarsity Academic, 1988. 

Bruce, Frederick Fivey. The New Testament Documents: Are They Reliable? 5th Edition. Downers Grove, IL: InterVarsity Press, 1960.

Comfort, Philip Wesley, ed. The Origin of the Bible:. Wheaton, IL: Tyndale House Publishers, 1992.

Elwell, Walter A., ed. Evangelical Dictionary of Theology. Grand Rapids, MI: Baker Book House, 1984. See the following articles: “Analogy of Faith” “Bible, Authority of” “Bible, Canon of” “Bible, Inerrancy and Infallibility of” “Bible, Inspiration of” “Interpretation of the Bible” “Plenary Inspiration” “Verbal Inspiration.”  

Harris, R. Laird. Inspiration and Canonicity of the Scriptures. Revised Edition. Greenville, SC: A Press, 1995.

Lindsell, Harold. The Battle for the Bible. Grand Rapids, MI: Zondervan Publishing House, 1976.

Geisler, Norman L., ed. Inerrancy. Grand Rapids, MI: Zondervan Publishing House, 1980. 

Geisler, Norman L. and William E. Nix. From God to Us: How We Got Our Bible. Chicago. IL: The Moody Bible Institute of Chicago, 1974.

George, Timothy. Theology of the Reformers. Second Edition. Nashville, TN: B&H Academic, 2013.

McDowell, Josh. Evidence that Demands a Verdict. Two Volumes. San Bernardino, CA: Campus Crusade for Christ, 1972 (Vol. 1) and 1975 (Vol. 2).

Pache, Rene. The Inspiration and Authority of Scripture. Translated by Helen I. Needham. Chicago, IL: The Moody Bible Institute of Chicago, 1969.

Sproul, R. C. Scripture Alone: The Evangelical Doctrine. Phillipsburg, NJ: P&R Publishing, 2005. 

The Confession of Faith and Catechisms. American Edition (1788). Jointly published by Great Commission Publications (PCA) in Atlanta, GA, and the Committee on Christian Education (OPC) in Willow Grove, PA, 2005.

Van Til, Cornelius. Christian Apologetics. Second Edition. Edited by William Edgar. Phillipsburg, NJ: P&R Publishing, 2003. 

Warfield, Benjamin B. “The Westminster Confession and the Original Autographs” in Selected Shorter Writings. Vol. 2. Edited by John Meeter. Phillipsburg, NJ: The Presbyterian and Reformed Publishing Company, 1973.

Warfield, Benjamin Breckinridge. The Inspiration and Authority of the Bible. Samuel G. Craig, ed. Phillipsburg, NJ: The Presbyterian and Reformed Publishing Company, 1948. 

Wylie, James A. The History of Protestantism. 3 Volumes. Kilkeel, N. Ireland: Mourne Missionary Trust, 1990.

Young, Edward J.  Thy Word is Truth: Some Thoughts on the Biblical Doctrine of Inspiration. Edinburgh, Scotland: The Banner of Truth Trust, Reprint, 1957.

These four volumes might be a bit more difficult to read, but they are all extraordinarily valuable. I recommend them all for your study and reflection!

Dr. Marcus J. Serven, ThM and DMin

The Genevan Foundation – Copyright 2025 – All Rights Reserved 

William Tyndale: Father of the English Bible

William Tyndale – Reformer, Scholar, and Bible Translator

Written by Dr. Marcus J. Serven

The full book shelves that most Christians have today contain several copies of the Bible. Bible programs online and dramatic readings of Scripture on CD’s abound with all the latest features. But, this has not always been the case. At the beginning of the Reformation, during the early 1500’s, the Bible was only in the possession of a few wealthy individuals and educated church leaders. Those who did not know how to read or who were unable to translate the text of the Latin Vulgate produced by Jerome in the fourth century, hired private scholars to read and interpret the Bible for them. If it were not for the diligent and pioneering efforts of the pre-Reformer John Wycliffe (c.1330-1384), the German Reformer Martin Luther (1483-1546), and finally the Reformation scholar William Tyndale (1494-1536), the English Bible would have been much later in coming about. As it was, Tyndale’s version of the New Testament was first printed in 1526. Because of this he is recognized as the “Father of the English Bible” and it is his work which is the basis for all modern English translations—even up to this century. Below is a quotation of Romans 12:1-2 from Tyndale’s text (with the original words and spelling retained).

I beseeche you therefore brethren by the mercifulness of God, that ye make youre bodyes a quicke sacrifise, holy and acceptable unto God which is youre reasonable servynge off God. And fassion note youre selves lyke unto this worlde. But be ye changed (in youre shape) by the renuynge of youre witts that ye may fele what thynge that good, that acceptable and perfaicte will of God is.

Tyndales’s New Testament – Romans 12:1-2
William Tyndale

William Tyndale was born in the year 1494 near the Welsh border in western England. Little is known of his early life, however he had an innate gift for languages and it is said that over the course of his life he became fluent in seven ancient and foreign languages—Greek, Hebrew, Latin, German, Dutch, French, and Spanish. He attended Magdalen Hall at Oxford University where he received a Bachelor of Arts in 1512 and a Master of Arts in 1515. While interacting with his fellow students, he became disturbed by their complete lack of biblical knowledge. Driven by his love for theology he studied through the major themes of the Bible and entered into discussions with other students about the meaning of various texts. He reflected at this time,

In the universities they have ordained that no man shall look on Scripture until he be noselled in heathen learning eight or nine years, and armed with false principles he is clean shut out of the understanding of Scripture.

William Tyndale

All around Oxford Tyndale became known as a man with a vociferous passion for proclaiming the Bible. This ability was not well received by leaders within the English Church who became jealous of Tyndale’s gifts. Eventually, he fled the controversy and sought a quiet corner at Cambridge University in order to continue his studies. During this time of intense contemplation Tyndale became well acquainted with the writings of Martin Luther. He deeply appreciated Luther’s doctrine of “justification by faith” and recognized it for what it was—biblical truth. He also spent many hours mastering the Greek (1516) edition of the New Testament produced by the Dutch scholar Desiderius Erasmus (c.1466-1536). After completing his studies at Cambridge, Tyndale took a position as a private tutor to the children of an English knight—Sir John Walsh of Glouchestershire.

Little Sodbury Manor in Glouchestershire, England

At Master Walsh’s table at Little Sodbury Manor Tyndale had many opportunities to enter into scholarly debate with visiting clergy and scholars. It was Tyndale’s practice to quote the Bible as his only source of authority and to exhort those who were in ignorance or who had gone astray from biblical truth. It is reported that Tyndale once responded to an argumentative clergyman who questioned the reasonableness of giving the Scriptures to the common people with these words, “If God spare my life, ere many years, I will cause a boy that driveth the plough to know more of the Scripture than thou dost.” With such fiery words it is not surprising that the leaders of the English Church sought to have him tried as a heretic.

Eventually it became Tyndale’s goal to get the Bible into the hands of the common man. He realized that if the people had the Bible in their own language, that many of the false doctrines of Roman Catholicism would be repudiated. He became convinced that, “It was impossible to establish the lay people in any truth, except the Scripture were plainly laid before their eyes in their mother tongue.” He also reasoned that translating the Bible into English would become a great motivation for the average person to learn to read and write, thereby improving the literacy rate in England. His arguments, however, for an English translation fell on deaf ears. He received no encouragement from the Bishop of London, Cuthbert Tunstall, or any other ecclesiastical officials. He lamented, “…not only was there no room in my Lord of London’s palace to translate the New Testament, but there was also no place to do it in all England”. Discouraged, yet still determined to complete his project, Tyndale left for continental Europe never to return to the land that he loved.

Tyndale’s New Testament (1526)

With the financial backing of several sympathetic English merchants in Antwerp, Tyndale finished the first edition of his New Testament in 1525. He found a willing printer in Cologne, but before it could be printed the local police made a raid and prevented the work from being completed. Eventually, Tyndale was able to find another printer and had his version published at Worms (1526). With the help of an enterprising merchant Tyndale sold most of the first edition at a very high price to the Bishop of London. However, the Bishop did not purchase the New Testament for public distribution, but for public burning. Providentially, an entire second edition was financed by the Bishop’s purchase so that Tyndale was able to flood England with even more copies of the second edition than the first.

Tyndale also became desirous of producing a copy of the Old Testament Scriptures in English. When he had finished translating the Pentateuch he sought to have it printed and traveled from Antwerp, where he was living, to Hamburg. While journeying on board ship, a great storm came up and sank the ship. All of his books, manuscripts, money, notes, and time were lost and the project had to begin completely over again! Such was the character of William Tyndale—he was a man of great perseverance.

While living in exile throughout Holland and Germany, he fled many times from one town to another seeking a printer who would be supportive of his cause. Oftentimes he had “secret agents” from the English clergy pursuing him and endeavoring to arrest him. In many respects he was “God’s Outlaw” as one recent biographer has called him. Because it was illegal to produce a copy of the Bible without the formal backing of the King, his text (six editions in all) had to be surreptitiously smuggled into England hidden in bales of merchandise and sold on the “black market”. Eventually, he was betrayed by a “false friend” and fellow Englishman, Henry Philips, and arrested. His imprisonment at Vilvorde (9 miles north of Brussels) lasted for seventeen months from which survives the following letter giving a brief view of the suffering that he underwent for the sake of the gospel. He plaintively writes, 

I entreat your lordship, and that by the Lord Jesus, that if I am to remain here during the winter, you will request the Procureur to be kind enough to send me from my goods which he has in his possession, a warmer cap, for I suffer extremely from cold in the head, being afflicted with a perpetual catarrah, which is considerably increased in this cell. A warmer coat also, for that which I have is very thin: also a piece of cloth to patch my leggings. My over-coat is worn out, as also are my shirts. He has a woollen shirt of mine, if he will be kind enough to send it. I have also with him leggings of thicker cloth for putting on above; he also has warmer caps for wearing at night. I wish also his permission to have a lamp in the evening, for it is wearisome to sit alone in the dark. But above all, I entreat and beseech your clemency to be urgent with the Procureur that he may kindly permit me to have my Hebrew Bible, Hebrew Grammar, and Hebrew Dictionary, that I may spend my time with that study. And in return, may you obtain your dearest wish, provided always that it be consistent with the salvation of your soul. But if, before the end of winter, a different decision be reached concerning me, I shall be patient, abiding the will of God to the glory of the grace of my Lord Jesus Christ, whose Spirit, I pray, may ever direct your heart. Amen. W. Tyndale

William Tyndale
William Tyndale’s Execution in Holland
Miles Coverdale

Before he was strangled and his body burned at the stake (October 6, 1536) he boldly proclaimed these prophetic words, “Lord, open the King of England’s eyes!” Unknown to Tyndale, his plea was in the process of being answered. While he was languishing in prison his associate, Miles Coverdale (1488-1569), was able to produce an English version of the Bible printed with King Henry VIII’s endorsement. Coverdale utilized Tyndale’s translation of the Pentateuch and New Testament as a foundation for his own translation. Again in 1537, with the help of Archbishop Thomas Cramner, King Henry VIII ordered that every parish should have its own copy of the Bible available for the clergy as well as the people to use. This version was called The Great Bible. Finally, in 1611 King James of England also fulfilled the desire and longing of Tyndale in an even greater way by publishing the popular and prolific King James Version of the Bible. As you enjoy reading daily from the many Bibles in your possession, give thanks to God for the faithful life and work of William Tyndale. 

Resources for Further Study: 

Christy-Murray, David. A History of Heresy. London, Great Britain: Oxford University Press, 1976.

Daniell, David. William Tyndale: A Biography. New Haven, CT: Yale University Press, 1994.

Douglas, J.D. ed. The New International Dictionary of the Christian Church. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.

  • “Bible (English Versions)”, by F. F. Bruce
  • “Coverdale, Miles”, by Harold H. Rowden
  • “Cramner, Thomas”, by Noel S. Pollard
  • “Erasmus”, by Robert G. Clouse
  • “Henry VIII”, by Robert Schnucker
  • “Reformation, The”, by Robert D. Linder
  • “Tunstall, Cuthbert”, by Joyce Horn
  • “Tyndale, William”, by G. E. Duffield
  • “Vulgate, The”, by J. N. Birdsall
  • “Wycliffe, John”, Robert G. Clouse

Douglas, J.D. ed. Who’s Who In Christian History. Wheaton, IL: Tyndale House Publishers, 1992.

Dowley, Tim ed., The History of Christianity. Revised Edition. Oxford, Great Britain: Lion Publishers, 1990.

Edwards, Brian H. God’s Outlaw: The Story of William Tyndale and the English Bible. London, Great Britain: Evangelical Press, 1976. 

Fox, John. Fox’s Book of Martyrs. Grand Rapids, MI: Zondervan Publishing House, 1967.

Houghton, S. M. Sketches from Church History. Edinburgh, Scotland: The Banner of Truth Trust, 1980.

Latourette, Kenneth Scott. A History of Christianity (Vol. 2). Revised Edition. New York, NY: Harper & Row Publishers, 1975.

Lawson, Steven J. The Daring Mission of William Tyndale. Orlando, FL: Reformation Trust Publishing, 2015. 

Loane, Sir Marcus. Masters of the English Reformation. The Church Society, 1954. Reprint. Edinburgh, Scotland: The Banner of Truth Trust, 2005. 

O’Dell, Scott. The Hawk that Dare Not Hunt by Day. Greenville, SC: Bob Jones University Press, 1975.

Tyndale, William. Tyndale’s New Testament. Edited by David Daniell. New Haven, CT: Yale University Press, 1989.  

Woodbridge, John D. ed. Great Leaders of the Christian Church. Chicago, IL: Moody Press, 1988.

Wylie, James A. The History of Protestantism. 3 Volumes. Kilkeel, N. Ireland: Mourne Missionary Trust, 1990.

Dr. Marcus J. Serven, ThM and DMin

The Genevan Foundation – Copyright 2012 – All Rights Reserved