Why are the Scriptures holy? We explore what Thomas A. Robinson, D. D., writes regarding the term, “holy Scriptures” from Romans 1:2. More than 150 years ago, Robinson came out with a unique commentary. It collects a number succinct interpretations from valuable commentaries of his time and earlier in order to interpret biblical texts from various perspectives. For Dr. Robinson, these interpretations have the aim of assisting the busy layperson, minister, and scholar alike.
Robinson’s commentary comes from an unfinished series entitled, A Suggestive Commentary on the New Testament (ed. W. H. Van Doren). Charles Spurgeon considered this series to be among his most recommended commentaries (Gospel of Luke, Gospel of John, and Robinson’s two volumes on Romans).
Thomas Robinson on the Holy Scriptures
Robinson begins by identifying “Holy Scriptures” in Romans 1:2 as “Inspired writings or books of the Old Testament. So called by the Jews, 2 Tim. 3:15. Also simply ‘the Scriptures,’ Luke 24:27, 45; John 5:39” (p. 14).
He then lists some interesting one-liner claims about the Scriptures:
“Books only written by hand till the invention of printing, a.d. 1440.
Old Testament writings the only inspired Scriptures in the time of Christ.
Not superseded, but supplemented, by the books of the New Testament.
The Jews who received the Old Testament properly the first to receive the gospel.
Intimate relation between the Old and New Testaments.
The one the promise, the dawn, the bud;
The other the fulfilment, the perfect day, the full-blown flower.
Prayerful study of the one leads to the reception of the other.”
Why are the Scriptures holy?
Robinson gives four reasons why the Old Testament Scriptures are “called holy”. They are considered holy because of their author, content, aim, and uniqueness:
- “From their author, God the Holy Ghost, 2 Pet. 1:21; 2 Tim. 3:16; Heb. 1:1;
- From their matter, God’s holy will, thoughts, words, and works,
- From their design and tendency, to make men holy, 2 Tim. 3:17; John 17:17;
- To distinguish them from all other books and writings.”
After dividing up the Old Testament canon into three sections of Torah, Prophets, and Psalms based on Luke 24:44, Robinson provides speculative dates for Moses and David. He then discusses the Hebrew, Aramaic, and Greek (Septuagint) languages, and gives reasons for excluding the Apocrypha from the Scriptures. After this, he discusses a little on the development of the Scriptures in history up to the English translations.
He then references various metaphors about Scripture, such as it being a mirror (James 1:23–25), a hammer (Jer 23:29), and a sword (Heb 4:12). In my view, he too readily assumes the “word of God” is interchangeable with Scripture. After this section, he quotes what various famous people say about the Scriptures, from Origen to Queen Victoria. Then he addresses more intricate details in Hebrew and Greek regarding Romans 1:2.
The most astounding accomplishment about this commentary is that every verse provides a wealth of information like this, even though quite a bit of the data is outdated.
Cost vs. Knowledge of Scripture
Interestingly, Robinson adds that the “First complete English translation of the Bible made by Wickliffe in 1380. Before that one copy cost a man’s wages for fifteen years, or about £300. A New Testament still cost £2, 16s. 6d., or about £30 of present money” (p. 16).
I’m sure he would be shocked to know that people in our day can now read the Bible online for free!
Despite this amazing privilege, I sadly suspect that English-speaking people in our day, as a whole, are far more ignorant about the Scriptures than in Robinson’s day.
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