Our lack of the original autographs in no way impacts the Christian faith. If anything, it is the amazing unity and agreement between the ancient copies and manuscripts that we possess today that affirm God’s divine and sovereign hand over the transmission of His Word throughout the ages. It would be impossible for the multitude of handwritten manuscript copies, from the hands of a plethora of scribes across the centuries, to agree with such an incredibly small margin of error if it were not for the providential and sovereign hand of God leading the transmission of these documents.

Article X: “WE AFFIRM that inspiration, strictly speaking, applies only to the autographic text of Scripture, which in the providence of God can be ascertained from available manuscripts with great accuracy. We further affirm that copies and translations of Scripture are the Word of God to the extent that they faithfully represent the original. WE DENY that any essential element of the Christian faith is affected by the absence of the autographs. We further deny that this absence renders the assertion of Biblical inerrancy invalid or irrelevant.”
We do not possess the original manuscripts of Scripture. We do not have an autographed copy of Isaiah or Jeremiah from the prophets themselves, the original Gospel according to Matthew is gone, and none of Paul’s original epistles remain. What we have are copies, translations, and more copies. Does this mean that we can’t trust the copies and translations that we do possess? According to The Chicago Statement on Biblical Inerrancy, not only can we trust that the ancient copies are trustworthy, but so too are our modern copies and translations.
Affirming the Inspiration of the Original Autographs and the Accuracy of the Copies
William Shakespeare lived from 1562-1616. During his lifetime as a writer, he wrote 38 plays, 154 sonnets, and at least two narrative poems. He is, without a doubt, the most famous playwright of the English-speaking language, even to this very day. And absolutely none of his original manuscripts survive.
It is not at all unusual for original manuscripts of published works to be lost. The older the work, the more likely it is that the original manuscript (the autograph copy) has been lost or has perished with age. Most of the time, however, no one calls into question the validity of various copies. For example, if one were to go into a bookstore and purchase a copy of Shakespeare’s Plays, even though the original manuscripts no longer exist, hardly anyone is going to dispute the authorship of the plays, the validity of their wording, or their genuineness. There are, however, some that will do all three of those things—some argue Shakespeare didn’t even exist, that significant discrepancies must exist between the autographs and the republications, and that the plays may not even be rightly attributed to the phantom known as Shakespeare.
What does this have to do with the inspiration of Scripture and the original autographic texts? Everything.
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No matter how carefully we try to promote and protect our interests, we will not always succeed. Even when misfortune does not befall us, its possibility makes us anxious, and this keeps us from being perfectly happy. This is why the Scriptures tell us that it is only when our hearts are fixed upon that which cannot be shaken that we can face the prospect of bad news without fear (cf. Ps. 112:7; Heb. 12:26–29). 

In our relativistic age, happiness is seen as a matter of personal taste. If you come across someone whose happiness aesthetic differs from yours, you are expected to shrug and politely say, “Whatever makes you happy.” This makes sense to those who see human beings as more authentic when they act in accordance with their feelings. On the other hand, those who see all people as sharing the same human nature will conclude that some things are universally conducive, and others universally detrimental, to personal fulfillment. These differing perspectives correspond to two different paths to happiness, only one of which can lead to a happy end.
The Path of Deified Desire
It is widely assumed in our time that happiness consists in having positive feelings (or at least not having negative ones). Closely related to this is the notion that subjective preferences should be the determining factor for how objective reality is ordered. As C.S. Lewis once put it, modern man has rejected the approach to life that focuses on how to conform the soul to the natural moral order, replacing it with an approach that seeks to subdue everything to his desires.[1] This outlook is now in full bloom, and it is being implemented politically on the basis of various supposed “existential threats.” In the words of professor Russell Berman, the formidable “nexus of government, media, major corporations, and the education establishment . . . aspires to a permanent state of emergency to impose a new mode of governance by intimidation, censorship, and unilateral action.”[2] The powerful in our society claim to have the knowledge and expertise needed to fashion a new world that corresponds to their imaginations, all the while ignoring the constraints of the actual world. Psychologist Mattias Desmet explains this rise in coercive control as “the logical consequence of mechanistic thinking and the delusional belief in the omnipotence of human rationality.”[3] Theologically, it is a manifestation of what Martin Luther was talking about when he said that “man cannot of his nature desire that God should be God; on the contrary, he desires that he himself might be God and that God might not be God.”[4]
The same dynamic is evident at a personal level in the embrace of expressive individualism, which Carl Trueman defines as “a prioritization of the individual’s inner psychology—we might even say ‘feelings’ or ‘intuitions’—for our sense of who we are and what the purpose of our lives is.”[5] Note how expressive individualism undergirds the response of William “Lia” Thomas (winner of the 500 meter freestyle at the 2022 NCAA Women’s Swimming Championships) when he was asked about his biological advantage when competing against women:
There’s a lot of factors that go into a race and how well you do, and the biggest change for me is that I’m happy, and sophomore year, when I had my best times competing with the men, I was miserable. . . . Trans people don’t transition for athletics. We transition to be happy and authentic and our true selves.[6]
As anyone who followed Thomas’s story knows, the thing that made him happy brought unhappiness to female swimmers who were forced to share a locker room with and compete against a biological male. When one person’s pursuit of happiness gets in the way of someone else’s pursuit of happiness, the conflict has to be adjudicated by something beyond individual feelings. But in a relativistic and therapeutic society that makes feelings ultimate, it simply boils down to which side has more power. This is exactly what happened in Thomas’s case, as the cultural ascendancy of transgender ideology resulted in his teammates and competitors being bullied into silence.
Such things are to be expected when a society unmoors itself from any sense of objective moral order. Trueman shows how the modern West has done this by employing Philip Rieff’s taxonomy of “worlds” to describe the various types of culture that societies embody. In this taxonomy, first worlds are pagan, second worlds are epitomized by the Christian West, and third worlds describe modernity. Trueman explains,
First and second worlds thus have a moral, and therefore cultural, stability because their foundations lie in something beyond themselves. To put it another way, they do not have to justify themselves on the basis of themselves. Third worlds, by way of stark contrast to the first and second worlds, do not root their cultures, their social orders, their moral imperatives in anything sacred. They do have to justify themselves, but they cannot do so on the basis of something sacred or transcendent. Instead, they have to do so on the basis of themselves. The inherent instability of this approach should be obvious. . . . Morality will thus tend toward a matter of simple consequentialist pragmatism, with the notion of what are and are not desirable outcomes being shaped by the distinct cultural pathologies of the day.[7]
Lewis foresaw this when he wrote, “When all that says ‘it is good’ has been debunked, what says ‘I want’ remains.”[8] And as Desmet notes, this produces a level of destabilization and anxiety that causes people to long “for an authoritarian institution that provides direction to take the burden of freedom and the associated insecurity off their shoulders.”[9] This is why today’s West is simultaneously marked by libertinism and legalism. The rise of authoritarianism (or what Rod Dreher describes as “soft totalitarianism”)[10] is yet another manifestation of how fallen man slavishly looks to law for his deliverance. This is what the apostle Paul is talking about in Galatians 4 when he speaks of being enslaved to the “elementary principles of the world,” a phrase that describes the legalistic religious principle that was active for Jews under the law of Moses and for Gentiles under the law of nature. In the words of John Fesko, the phrase “elementary principles of the world” in Galatians 4 refers to “the creation law that appears in both the Adamic and Mosaic covenants.”[11] Because of fallen man’s enslavement under the law, when a society makes feelings and desires preeminent, the inevitable result is not happiness, but tyranny. This further demonstrates that the good order for which human nature was designed cannot be restored by human effort but only by receiving salvation as a free gift through faith in Jesus Christ, in whom we are accepted as righteous in God’s sight and renewed in the whole man after the image of God.[12]
The Path of Rightly Ordered Desire
Augustine of Hippo (AD 354–430) expounds on the other path to happiness in his dialogue On the Happy Life, written soon after his conversion to Christianity.[13] In this dialogue, Augustine discusses the connection between desire and happiness by saying, “If [a man] wants good things and has them, he is happy; but if he wants bad things, he is unhappy, even if he has them.”[14] In other words, happiness cannot be separated from goodness, which is defined not by individual desires but by the objective moral order that God has inscribed in his world. What matters is not desire itself, but whether what we desire is good or bad.
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There is much pain awaiting those who can’t just be happy for other people. An unwillingness to recognize our own limitations and the superiority of others when it comes to talent, gifting, and opportunity is likely the most damaging thing we can do to our own peace. It is a truism that there is nothing more ugly than jealousy and this doubly goes for life within the kingdom of Christ. If we cannot help but feel anguish at the success of others within our own gathering of God’s people then we need to meditate on why we are moved to such about those whom Jesus has laid down His life. 

Closing out the Fifth Commandment is a series of Q/A’s on the duties and sins of equals, and as with the Fourth, a testimony as to how God has given reminder of why we are to keep this portion of His law perfectly. In some ways how we treat those at our level really says who we are as a person. It’s easy to be magnanimous to someone who works for you, and to treat with honor the King, but it takes a different muscle to support and pray with a man or woman of your own station. We have a fear here that needs mortified as much as any other transgression of the law.
Probably the best Biblical example we could go to on this front would be either the conflict between brothers (Cain/Able, Jacob/Esau) or the individual divisions among the closest disciples of Jesus Christ (Sons of Thunder) among who would be the greatest. So much of the word is given over to these types of struggles, and at the heart of them is what really is at the heart of every sin associated with the first of the second table sins, and that is pride. Part of our inborn depravity is thinking we deserve more than others. Regardless of what we have done, not done, or may do there is a little voice in all of us that wants to be preferred, to gain the first and to never be last.
In today’s questions we are going to hear some reasons why it is antichrist to live in such competition with one another. Let’s read the catechism together:
Q. 131: What are the duties of equals?
A. The duties of equals are, to regard the dignity and worth of each other, in giving honor to go one before another; and to rejoice in each others gifts and advancement, as their own.
Q. 132: What are the sins of equals?
A. The sins of equals are, besides the neglect of the duties required, the undervaluing of the worth, envying the gifts, grieving at the advancement or prosperity one of another; and usurping pre-eminence one over another.
Q. 133: What is the reason annexed to the fifth commandment, the more to enforce it?
A. The reason annexed to the fifth commandment, in these words, That thy days may be long upon the land which the Lord thy God giveth thee, is an express promise of long life and prosperity, as far as it shall serve for God’s glory and their own good, to all such as keep this commandment.
Reading the duties required of equals can be a great lesson in humility. There is nothing worse than admitting that someone might actually be better than you at something you like.
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