Chapter Eleven - Revelation and the Inspiration of Scripture
The study of what the Bible teaches about itself is called Bibliology. The Bible claims to be a revelation from God about Himself. The true church has believed all through its history that the Bible is the embodiment of a divine revelation and that the records which contains that revelation are genuine, credible, canonical, and supernaturally inspired. Bibliology examines the Scriptures to see if these beliefs concerning the Bible are true.
This chapter is designed to help the readers to understand the importance of the doctrine of the Bible (i.e. Bibliology) and what are the proofs for this belief. It is divided into eleven major divisions, they are:
Terms used for the Bible;
Reasons why Bibliology is the most important doctrine;
Various attitudes or viewpoints toward the Bible;
Evidences that support the Bible is the Written Word of God;
Revelation from God is both reasonable and necessary;
The general revelation of God;
The Bible is the special revelation of God;
The Bible is the inspired revelation of God;
Major Biblical texts on the doctrine of inspiration;
The inadequate theories and correct Biblical doctrine of inspiration; and
The objections to the Biblical doctrine of inspiration.
Our English term bible is from the Greek word biblía, which means "books" or "rolls."
The name comes from byblos, which denoted the papyrus plant that grew in marshes or river banks, primarily along the Nile. Writing material was made from the papyrus plant by cutting the pith of the plant in one foot strips and setting it in the sun to dry. The strips were then laid in horizontal rows with rows of vertical strips glued to the horizontal rows in a criss-cross fashion similar to the way plywood is constructed today. The horizontal rows were smoother and became the writing surface. Sections of these strips were glued together to form a scroll up to thirty feet in length. Eventually, the plural form biblía was used by Latin-speaking Christians to denote all the books of the Old and New Testaments (Paul Enns, The Moody Handbook of Theology, Moody Press, Chicago, 1989, p. 153).
Another term used for the Bible is the word, "Scripture," from the Greek grafh, meaning "a writing, that which is written." The plural is used collectively of the sacred writings as a whole, the Scriptures (i.e., the Old Testament, Matthew 21:42; 26:54; John 5:39; Romans 15:4). The singular is sometimes used of the sacred writings as a whole (Romans 4:3; John 7:42) and sometimes of a specific passage (Mark 12:10; 15:28; Luke 4:21). In the New Testament this term is used exclusively of the Scripture.
In the Old Testament this writing was recognized as carrying great authority (e.g. 2 Kings 14:6; 2 Chronicles 23:18; Ezra 3:2; Nehemiah 10:34). The statement, "the Scripture says," is equivalent to "God says" (cf. Romans 4:3; 9:17; 10:11; Galatians 4:30; 1 Timothy 5:18). To stress the character of these writings as sacred and unique, they are also described as "holy" or "sacred" (Romans 1:2; 2 Timothy 3:15), and stated to be "inspired of God," literally, "God-breathed." Consequently, with God as the author behind the human authors, the Bible is both profitable and authoritative. The noun form, scripture, occurs fifty times in the New Testament (used mostly of the Bible) and the verb form, often found in a form meaning "it is written" or "it stands written," is used about ninety times.
"The word of God" is another title used of the Bible in both the Old and New Testaments. This expression highlights the nature of the Bible as the revelation of God in written form as well as its source; it is the revelation from God. The Greek term used is logos, which means "a word as embodying a conception or idea, speech or discourse." But it is also used of the "revelation of God, of God's word, God's command." In Mark 7:13, "the word of God" is used of Moses's command regarding honoring father and mother and is seen as equivalent to the phrase, "the commandment of God" (vs. 8). In Matthew 15:6, this expression is used specifically of the Law of Moses. In John 10:35, it is used of the Old Testament and further defined as Scripture. In Hebrews 4:12, the "word of God" is used of all Scripture, referring to both the Old and New Testaments.
Another term used of the Bible, especially of the Old Testament Scripture, is logion, a diminutive form of logos meaning, "an oracle, divine response or utterance." It is used of Scripture in Romans 3:2 and Acts 7:38 where it is translated oracles. In Acts 7:38 the Old Testament law received on Mount Sinai is referred to as the living oracles.
A less common term for Scripture is the word testament. The Greek word is diaqhkh, "covenant, testament, will." This term is used to distinguish between the Old and New Covenants, the Old Testament and the New Testament. In particular, the word is used in dealing with the specific, unique covenants of Scripture, but since these covenants are contained in God's revelation, it is a synonym of the Scripture. Paul wrote about the "reading of the old covenant" (2 Corinthians 3:14).
Another term often used in the New Testament for the Old Testament Scripture is the law. On the principle that the most authoritative part gives its name to the whole, sometimes the expression the law refers to the entire Old Testament. Under this principle and because the whole of the Old Testament is authoritative as God's Word of instruction to men, Jesus quoted from Psalm 82 in John 10:34 and referred to it as the law. In John 12:34, the multitudes answered Jesus and said, "We have heard out of the law that the Christ is to remain forever." Here again the law is used of the entire Old Testament for the passages in mind included other portions like Psalm 110:4, Isaiah 9:7, and Ezekiel 37:25, and the first five books of Moses.
Another expression used for the entire Old Testament is the law and the prophets. This particular expression looks at the Old Testament from the standpoint of its divisions "the law, the prophets, and the writings." Compare Matthew 5:17; 7:12; Luke 16:16; Romans 3:21. See also Luke 24:27 and 44.
Psalm 19:7-9 presents us with a number of synonyms in a six-fold description of God's special revelation, the Word of God. It is called law, God's revealed direction, or will; testimony, a witness of God's person and purpose; precepts, a general term for the responsibilities of God's people; commandments, God's authoritative words of instruction; fear, reverential trust that the Word produces in God's people; judgments, specific directions relating to different human circumstances.
Psalm 119, where devotion to the Word of God is the dominant theme, has even more terms used for the Word of God. The multiple terms used by the Psalmist convey the truth that the Word of God contains all we need for the life God wants to give us. At least nine different terms may be seen in Psalm 119, "law, testimonies, ways, precepts, statutes, commandments, judgments, word, and path." Focusing on eight of these terms, the NIV Bible Commentary comments. The psalmist uses eight words for God's law:
Law (torah) occurs twenty-five times. In the broad sense it refers to any "instruction" flowing from the revelation of God as the basis for life and action. In the narrow sense it denotes the Law of Moses, whether the Pentateuch, the priestly law, or the Deuteronomic law.
Laws (mishpatim) pertain to particular legal issues (case laws) that form the basis for Israel's legal system. God himself is the Great Judge.
Word (dabar) is any word that proceeds from the mouth of the Lord. It is a general designation for divine revelation.
Statute(s) (eduth/edoth) derives from the word that means "witness," "testify"; "testimony" is often synonymous with "covenant" (cf. 25:10; 132:12). The observance of the "statutes" of the Lord signifies loyalty to the terms of the covenant between God and Israel.
Command(s) (mitswah/mitswoth) is a frequent designation for anything that the Lord, the covenant God, has ordered.
Decrees (huqqim) is derived from the root for "engrave," "inscribe." God reveals his royal sovereignty by establishing his divine will in nature and in the covenant community.
Precepts (piqqudim) occurs only in the book of Psalms and appears to be synonymous with "covenant" (103:18) and with the revelation of God (111:7). Its root connotes the authority to determine the relationship between the speaker and the object.
Word or promise (imrah) may denote anything God has spoken, commanded, or promised.
2. REASONS WHY BIBLIOLOGY IS THE MOST IMPORTANT DOCTRINE
2.1 The Bible Helps us to Understand the God, Jesus Christ and Salvation
Of all the doctrines of the Bible, none is more important or foundational than bibliology, the doctrine of the Bible. The reason for this is simple. The Bible's witness to itself is that it is God's Word and thus, our authority for belief and practice. Our understanding of God, of man, and of the Salvation He offers mankind in Christ is all very much dependent on how much men believe and know the Bible.
The majority of that which we can know about God comes from the Bible. If men do not hold the Bible in high esteem as the inspired and inerrant Word of God and fail to handle it properly (interpretation and application), then they will turn to other sources as their authority (human reason alone, science, tradition, the church, mysticism, experiences) for what they believe and practice. Consequently, if men do not hold to the Scripture as the complete, sufficient, clear, authoritative, and adequate rule of faith, they will reject the Bible's truth either completely or partly and in the process miss its message of salvation and deliverance from sin, which it offers them in the person of Jesus Christ.
2.2 The Bible is the God's Infallible and Inerrant Word
Our view, approach, and attitude toward the Bible is foundational. If I do not think it is God-breathed, I won't think it is profitable and vital. If I think it might contain errors, or that only some of it is inspired, say the thoughts, not the words, then I am left with a dilemma and I must approach it much like a cafeteria line, choosing according to my own likes or bias. What do I believe and not believe? If it is wrong in some places, then how can I be sure what it says about Jesus is true? On the other hand, if I believe it is God's infallible and inerrant Word, as the evidence supports, then I should accept it all and study it carefully. An unfortunate element very obvious today within the evangelical community is that most who call themselves evangelicals will theoretically, at least, claim allegiance to the Bible as the all-sufficient and authoritative rule of faith, but in practice, many are raising other sources on a level above the Scripture as their authority for what they believe and practice.
2.3 The Bible is the Basis for the Reformation
Again, we need to recognize that the doctrine of bibliology is a vital and fundamental doctrine. In fact, so important is this truth that one of the battle cries of the reformers was sola Scriptura, (i.e. Scripture only). What this meant for the reformers was that "the church should not preach, teach, command, or practice anything contrary to the written Scriptures of the biblical canon." It became the basis for the reformation.
In the study of bibliology it is important to be aware of the various attitudes people either have or with which they approach the Scriptures. We will divide these attitudes toward the Bible into seven different categories:
Rationalism;
Mysticism;
Romanism;
Neoorthodoxy;
Cultism;
Church traditions; and
Conservative Protestantism (The Orthodox Position).
3.1 Rationalism
The philosophy behind rationalism is "the theory that the exercise of reason, rather than the acceptance of empiricism, authority, or spiritual revelation, provides the only valid basis for action or belief and that reason is the prime source of knowledge and of spiritual truth." The rationalistic approach toward the Bible may be extreme or moderate.
In its extreme form it denies divine revelation and represents the belief of atheists and agnostics. Moderate rationalism may admit divine revelation but tends to accept only those parts of divine revelation that personal reason approves. Under this approach the Bible is not viewed as authoritative, but the moderated rationalist seeks to eliminate or honor various Scriptures as he may choose. This is often the attitude of modern liberals.
The issue in rationalism is that the mind is supreme and becomes the final authority.
3.2 Mysticism
Mysticism also falls into a two-fold classification:
false mysticism; and
true mysticism.
3.2.1 False mysticism
The fundamental premise in false mysticism is that divine revelation is not limited to the Bible, but that God continues to give new truth beyond the Bible. In the final analysis, false mysticism makes human experience supreme; one's personal experiences become the final authority rather than the Bible. If it fits with one's experience, then it is accepted as valid; but if it does not fit one's experience, it is rejected as invalid. For this kind of mystic, the Bible is not complete or final. God is still in the business of giving truth if one is only receptive to its revelation. Those holding to some form of false mysticism believe spiritual truth is being added beyond the Scriptures. This type of false mysticism is seen in the ideas of pantheism, theosophy, modern-day spiritism, Seventh-day Adventism, new thought, Christian Science, Swedenborgianism, Mormanism, Quakerism, and Millennial Dawnism (Jehovah's Witnesses).
In addition, it can be seen in the beliefs of some forms of the modern-day charismatic movement. Some non-cessationists believe all the gifts mentioned in the New Testament are operative today. Some believe that God is still speaking through present day prophets, and some even go a step further and claim that the revelation coming to and from these prophets is equal in authority with the Bible. This is a growing movement within some circles of the evangelical church.
3.2.2 True mysticism
There is, however, a form of true mysticism which stems from the indwelling and teaching ministry of the Holy Spirit. The Holy Spirit illuminates the minds of believers to enable them to grasp and apply the truth of the Scripture. As Hebrews 12:25 affirms, God is speaking today, but He does so through the illuminating ministry of the Holy Spirit to the truths of the completed canon of Scripture. This is the work of illumination, leading, and conviction, but this must be distinguished from the Spirit's work of revelation.
True mysticism is the proper approach of systematic theologians who believe the Bible. It involves the fact that all believers are indwelt by the Holy Spirit and therefore are able to be enlightened directly by the Spirit in their understanding of divine revelation. Such revelation does not exceed what the Scriptures reveal; it consists in making known divine truth recorded in Scripture. True mysticism extends to what may be called normative revelation, but it does not exclude God's application of scriptural truth to an individual seeking guidance. Guidance is always in keeping with the Scriptures themselves (John 16:13; 1 Corinthians 2:9-10).
A true mystic in the biblical sense believes that the Bible is our final authority and seeks to always judge personal experience by the Bible. He does not allow experience to either take precedence over the Bible nor does he judge the Bible or what is biblical by his experience.
3.3 Romanism
In Romanism, the Roman Catholic Church is both the channel of divine revelation and the final authority for how the Bible is to be interpreted in faith and practice. Since the Bible is the product of the church, and since the Scriptures are obscure (another teaching of Romanism), only the church can properly interpret the Scriptures. In Romanism, the Bible is viewed as incomplete; there is more truth available, but it can only come through the church. Furthermore, the traditions of the church are, along with the Bible, a source of divine revelation. Ecumenical Councils and Popes have from time to time made pronouncements that are considered infallible and therefore binding on church members.
Particularly objectionable is the concept that the church can supersede Scripture itself. As a part of this approach to divine revelation, tradition must also be examined and should be studied in the light of important Scriptures (Galatians 1:14; 2 Thessalonians 2:15; 3:6). In His earthly ministry, Christ repeatedly had to contradict the traditions of men in affirming the truth of the Word of God.
3.4 Neoorthodoxy
Karl Barth (1886-1968), often viewed as the father of neoorthodoxy, believed that the basis of authority is the Word, but for Barth, the Word is mainly Christ. The Bible only witnesses to the Word and only becomes authoritative when it speaks to the individual. This means that the Bible's witness to Christ is fallible. The individual must determine what is the word of God within the Bible and what is not. To clearly grasp what is and what is not, there is the need for some type of divine encounter. In short, neoorthodoxy does not believe that the Bible is the word of God, only that it contains the word of God. This means the individual becomes the final judge as to what in the Bible is the word of God and what is not. Since in neoorthodoxy the encounter is primary, the encounter actually becomes the authority and anyone can have his or her own encounter and come up with totally different conclusions.
3.5 Cultism
Many of the cults teach that the Bible along with some other writing is supreme and authoritative. A key characteristic of the cults, however, is that though they make a claim to believe the Bible is God's word, they either affirm another writing as having equal authority or raise the other writing as more important or authoritative than the Bible itself. The perfect illustration of this is Mormonism and the Book of Mormon which Mormonism views as inspired. Christian Science views Mary Baker Eddy's book, The Key to the Scriptures, as equally inspired. In the final analysis, the Bible is not the only authority; in matter of fact it is relegated to a lower position of importance.
3.6 Church Traditions
Sometimes in practice, some local churches can and do deny that the Bible is their sole basis of authority:
Some traditions or denominations give their creeds coordinate authority with the Bible. Creeds can provide helpful statements of truth; but creeds can never be the authoritative judge of truth. Credal statements must always be considered fallible, in need of possible revision, and subservient to biblical authority.
Some groups give tradition and accepted practice coordinate authority with the Bible. A church has a divine mandate to set authoritative guidelines for its members (Hebrews 13:7, 17), but these too are fallible, in need of periodic revision, and always subservient to biblical authority.
Some church leaders make religious experience authoritative. Healthy experience is the fruit of allegiance to biblical authority, but all experiences must be guided, governed, and guarded by the Bible. To make experience normative and authoritative is to commit the same error as liberalism by replacing an objective criterion with subjective existentialism.
3.7 Conservative Protestantism (the Orthodox Position)
The conservative or orthodox position is that the Bible alone is our final authority for faith and practice. For the conservative believer, the Bible is the infallible word of God. It is inspired in the original autographs and is without error. The Bible is true in everything it affirms to be true.
"Conservative eliminates liberalism's humanistic and subjective bases of authority, and protestantism removes the church as a base of authority. So one would agree that orthodoxy is that branch of Christendom which limits the ground of religious authority to the Bible" (Edward John Carnell, The Case for Orthodox Theology, Philadelphia: Westminster, 1969, p. 13).
Concerning the mind or reason, it must be subservient to the word of God. If the mind is thinking in terms which are contrary to the Scriptures, it is not the mind that judges the Scriptures, but the Scriptures judge the thoughts of the mind. Concerning the experience of Mysticism, the Bible is the final judge of experience, and experience cannot determine the truth of Scripture. Concerning Romanism, it is not the church that determines the meaning of the Bible but, rather, the Bible determines the proper place of the Church. Concerning the encounter, a man does not need a unique encounter before he can comprehend what is the word of God in the Scriptures. Concerning the issue of the cults, the answer of Orthodoxy is that the Bible, and the Bible alone, is supreme, and the 66 books of the Scriptures are all that has been inspired by God in written form. Any other writing is the writing of a false prophet or false prophetess. We who hold to the supremacy of the Bible believe that knowledge is subject to the Bible, and there is no inner light that adds revelation beyond the Bible.
The Scriptures contain the objective revelation of God and are therefore the basis of authority for the conservative Protestant. To be sure, understanding God's revelation in the Bible involves using the rational processes of a redeemed mind, a commitment of faith in matters not revealed or not understood, a dependence on the teaching ministry of the Holy Spirit, a conscience clear before God, and some insight into the lessons of history.
Even a casual reader of the Bible will soon discover he is reading a very unusual book. Even though he may not accept its claims, a careful and reflective reading will demonstrate, for most at least, that this book is not only unique, but makes some very unique claims. The following are a number of evidences that support this uniqueness:
the claims of the Scriptures themselves;
indestructibility of the Bible;
the continuity of the Bible;
the Bible's revelation of God is unique among all the religious writings;
the nature, condition, and cure for man's sin;
the ethics and morals of the Bible;
the influence of the Bible;
the Bible as Revelation Beyond Human Comprehension; and
fulfilled prophecy.
In hundreds of passages, the Bible declares or takes the position explicitly or implicitly that it is nothing less than the very Word of God.
Some thirty-eight hundred times the Bible declares, "God said," or "Thus says the Lord" (e.g. Exodus 14:1; 20:1; Leviticus 4:1; Numbers 4:1; Deuteronomy 4:2; 32:48; Isaiah 1:10, 24; Jeremiah 1:11; Ezekiel 1:3; etc.). Paul also recognized that the things he was writing were the Lord's commandments (1 Corinthians 14:37), and they were acknowledged as such by the believers (1 Thessalonians 2:13). Peter proclaimed the certainty of the Scriptures and the necessity of heeding the unalterable and certain Word of God (2 Peter 1:16-21). John too recognized that his teaching was from God; to reject his teaching was to reject God (1 John 4:6). For other passages which either declare or assume the Bible as God's Word see Deuteronomy 6:6-9, 17-18; Joshua 1:8-9; 8:32-35; 2 Samuel 22:31; Ps. 1:2; 12:6; 19:7-11; 93:5; 119:9, 11, 18, 89-93, 130; Proverbs 30:5-6; Matthew 5:17-19; 22:29; Mark 13:31; Luke 16:17; John 2:22; 5:24; 10:35; Acts 17:11; Romans 10:17; Colossians 3:16; 1 Thessalonians 2:13; 2 Timothy 2:15; 3:15-17; 1 Peter 1:23-25; 2 Peter 3:15-16; Revelation 1:2; 22:18.
But isn't this a circular kind of argument, and is that a valid argument? In a court of law, the accused has the right to testify on his own behalf. That testimony should be considered in the light of the evidence.
In response to those who would reject the above-mentioned argument, it should be noted that the writers who made those claims for the Scripture were trustworthy men who defended the integrity of the Scripture at great personal sacrifice. Jeremiah received his message directly from the Lord (Jeremiah 11:1-3), yet because of his defense of the Scripture some attempted to kill him (Jeremiah 11:21); even his family rejected him (Jeremiah 12:6). Counterfeit prophets were readily recognized (Jeremiah 23:21, 32; 28:1-17). However, the Bible's claims should not be understood as arguing in a circle or by circular reasoning. The testimony of reliable witnesses, particularly of Jesus, but also of others such as Moses, Joshua, David, Daniel, and Nehemiah in the Old Testament, and John and Paul in the New Testament, affirmed the authority and verbal inspiration of the Holy Scriptures.
The ever present assumption of the writers of the Bible is that the Bible is the God-breathed Word of God. A good illustration is seen in Psalm 19:7-11 which not only declares the Bible to be the Word of God, but identifies six perfections with corresponding transformations of human character that the Bible will produce in those who study and apply it in faith.
4.2 Indestructibility of the Bible
When we recall that only a very small percentage of books survive more than a century, we at once realize that the Bible is a unique book. And when in addition to this we remember the circumstances under which the Bible has survived, this fact becomes very startling. Some efforts have been put forth to suppress or exterminate the Bible, or, when that did not succeed, to rob it of its divine authority.
The Roman emperors soon discovered that the Christians grounded their beliefs on the Scriptures. Consequently, they sought to exterminate them. Diocletian, by a royal edict in 303 AD, demanded that every copy of the Bible be destroyed by fire. He killed so many Christians and destroyed so many Bibles that when the Christians remained silent for a season and staying in hiding, he thought that he had actually put an end to the Scriptures. But it was only a few years later that Constantine came to the throne and made Christianity the state religion.
During the Middle Ages, schoolmen put the creed above the Bible. Church tradition became increasingly important. The state church assumed the authority of interpreting Scripture, and the study of Scripture by laymen was restricted and regarded with suspicion.
During the time of the Reformation, when the Bible was translated into the tongue of the common people, the established church put severe restrictions on the reading of the Bible on the ground that laymen were incapable of interpreting it. The reader was not to seek to interpret for himself. Many laid down their lives for the simple reason that they were the followers of Christ and put their trust in the Scriptures. Laws were even made to prohibit the publishing of the Bible.
Neither imperial edict nor ecclesiastical restraints have succeeded in exterminating the Bible. The greater the efforts put forth to accomplish such a destruction the greater has been the circulation of the Bible. The latest attempt to rob the Bible of its authority is the effort to degrade it to the level of all the other ancient religious books. The Bible is protected by the supernatural power of the God. It is being read by millions of believers around the world and being translated into hundreds of languages. The fact of the indestructibility of the Bible strongly suggests that it is the embodiment of a divine revelation.
4.3 The Continuity of the Bible
One of the amazing facts about the Bible is that though it was written by a wide diversity of authors (as many as 40) over a period of 1,600 years, from many different locations and under a wide variety of conditions, the Bible is uniquely one book, not merely a collection of sixty-six books. It has one doctrinal system, one moral standard, one plan of salvation, one program of the ages. Its several accounts of the same incidents or teachings are not contradictory, but supplementary. In contrast to the Mohammedan, Zoroastrian, and Buddhist scriptures, which are for the most part collections of heterogeneous materials without beginning, middle, or end, the Bible is an amazingly unified whole. Its authors came from all walks of life. Some were kings, some peasants, still others were philosophers, fishermen, physicians, statesmen, scholars, poets, and farmers. They lived in a variety of cultures, in different experiences and often were quite different in their make up.
Enns has an interesting comparison as it pertains to the Bible's continuity (Paul Enns, The Moody Handbook of Theology, Moody Press, Chicago, 1989). He writes:
"The divine origin of the Bible is further seen in considering the continuity of its teaching despite the unusual nature of its composition. It stands distinct from other religious writings. For example, the Islamic Koran was compiled by an individual, Zaid ibn Thabit, under the guidance of Mohammed's father-in-law, Abu-Bekr. Additionally, in A.D. 650, a group of Arab scholars produced a unified version and destroyed all variant copies to preserve the unity of the Koran. By contrast, the Bible came from some forty different authors from diverse vocations in life. For instance, among the writers of Scripture were Moses, a political leader; Joshua, a military leader; David, a shepherd; Solomon, a king; Amos, a herdsman and fruit pincher; Daniel, a prime minister; Matthew, a tax collector; Luke, a medical doctor; Paul, a rabbi; and Peter, a fisherman."
Summing up the significance of the Bible's continuity, Enns writes,
"It is apparent that many of the writers did not know of the other writers of Scripture and were unfamiliar with the other writings, inasmuch as the writers wrote over a period of more than fifteen hundred years, yet the Bible is a marvelous, unified whole. There are no contradictions or inconsistencies within its pages. The Holy Spirit is the unifier of the sixty-six books, determining its harmonious consistency. In unity these books teach the triunity of God, the deity of Jesus Christ, the personality of the Holy Spirit, the fall and depravity of man, as well as salvation by grace. It quickly becomes apparent that no human being(s) could have orchestrated the harmony of the teachings of the Scripture. The divine authorship of the Bible is the only answer."
Speaking of the Bible as "a phenomenon which is explainable in but one way - it is the word of God," the late Dr. Lewis Sperry Chafer wrote, "It is not such a book as man would write if he could, or could write if he would. It is beyond the scope of man's capacity to write a book like the Bible under the conditions describes above apart from its divine origin."
In view of the unity of the Bible we are obliged to conclude that it is the embodiment of a divine revelation.
4.4 The Bible's Revelation of God Is Unique Among All the Religious Writings
The Bible's revelation of God is unique among all the religious writings of either antiquity or of more modern times. While the Bible is a very ethical book, it never divorces its code of morality from a personal relationship with the God of the Bible, teaching that God's laws are not meant to hinder joy and pleasure, but to enhance man's capacity to know and love God and people. Morality is to be a product of knowing and loving the God of the Bible (Deuteronomy 4:4-6; Matthew 22:36-40; Mark 12:28-31).
The contents of the Bible recognizes the holiness and love of God; it pictures sin as inexcusable and under the judgment of eternal punishment; it teaches the sovereign rule of God in the universe; it sets forth in great details God's provision of salvation; it delineates the purposes of God concerning Israel and the church; it forecasts the developments of the world, socially, economically, politically, and religiously; it portrays the culmination of all things in the second coming of Christ, the resurrections, the judgments, the millennium, and the eternal state. Surely, this book comes from the hand of an infinite God.
In addition, no other religious writing presents both the absolute holiness of God combined with God's love, mercy, and grace that reaches out to sinful man who has been separated from God not only because of man's sin, but because of God's absolute holiness. One of the great revelations and themes of the Bible is that which is expressed by Isaiah, "holy, holy, holy is the Lord of hosts" (Isaiah 6:3; Habakkuk 1:13a).
While other contemporary writers were primarily polytheistic, the Bible is monotheistic. It presents a monotheistic concept of God rather than the polytheism which was so flagrant in the days when the Scriptures were written. Furthermore, when later holy books like the Koran and others presented a monotheistic concept of God, the Bible remained unique because it is the only book about God that presents God as one (monotheism) yet one in three persons, the Triunity or Trinity. Indeed, the Bible's revelation of God is one that is starkly different from the ones depicted in all other holy books whether of antiquity or of modern times.
4.5 The Nature, Condition, and Cure for Man's Sin
Only the Bible describes man's condition in sin as it really is and demonstrates the impossibility for man to deal with his sin and sinfulness apart from God's grace solution in the person and death of His Son. Every other religion in the world, past and present, has man seeking to obtain his own Salvation or gain God's favor by some form of human works or religious activity. Only the Bible presents a solution for man's sin that is truly life changing, when properly embraced and believed.
4.6 The Ethics and Morals of the Bible
The ethics and morals of the Bible cover all areas of human conduct from the home, the husband/wife relationships, parent/child relationships, to human conduct in society as with employers and employees, neighbors and enemies, and the state and its citizens. It covers morals on all levels as well as business, economic, and social spheres. But as mentioned previously, the ethics and morals of the Bible are unique in that they are always related to one's belief in the existence of God and one's relationship with Him; in this way, the motives themselves are judged. Ethics and morals are never simply a matter of outward conformity to the moral standards of Scripture as other religions or religious books do. The emphasis of the Bible is "search me O God, and know my heart."
4.7 The Influence of the Bible
The Koran, the book of Mormon, Science and Health, the Zend Avesta and the Classics of Confucius have all had a tremendous influence in the world. But there is a vast difference in the kind of influence they have exerted when compared with that of the Bible. The former have led to a low view of God and sin, even to the ignoring of it.
The Bible, on the contrary, has produced the highest results in all walks of life. It has led to the highest type of creations in the fields of art, architecture, literature and music. The fundamental laws of the nations have been influenced; great social reforms have been made. In addition, there is the impact of the regenerating effect on millions of individual lives. Where is there a book in all the world that even remotely compares with it in its beneficent influence upon mankind? Surely, this is proof of its being the revelation of God to needy humanity.
4.8 The Bible As Revelation Beyond Human Comprehension
The extent of Bible revelation is beyond human comprehension. Like a telescope, the Bible reaches beyond the stars and penetrates the heights of heaven and the depths of hell. Like a microscope, it discovers the minutest details of God's plans and purposes as well as the hidden secrets of the human heart. The Bible deals as freely with things unknown as it does with the known. It can speak with complete freedom and assurance about situations and events outside the realm of human experience. The Bible knows no limits to the infinite knowledge of God who guided its writers. It permits its readers to gaze on events in eternity past as well as in eternity future. The comprehension of divine revelation is utterly beyond the capacity of even the most brilliant men unaided by the Spirit of God. Other unique features of the Bible that give evidence of its divine origin are its types and antitypes, its nature as unique literature, its scientific accuracy when compared to true science, its enduring freshness, and its power to change lives (Lewis Sperry Chafer, Systematic Theology, Vol. 1, Abridged Edition, Walvoord, Campbell, Zuck).
4.9 Fulfilled prophecy
Another amazing illustration of the divine origin and uniqueness of the Bible is its many fulfilled prophecies. In contrast to the Mohammedan, Zoroastrian, and Buddhist scriptures, they haven't contained any fulfilled prophecies. Only God can reveal the future, and prophecy as it relates to prediction is a miracle of knowledge.
Throughout Scripture, hundreds of prophecies were made by Old Testament writers concerning the Messiah, the future kingdom on earth, the restoration of Israel as a nation, and their return to their Promised Land. In the New Testament also many predictions are made of events to come. As Scripture unfolds, about half of these prophecies have already been fulfilled, but others, following the same pattern of literal fulfillment, are subject to fulfillment in the future. The perfect precision of prophecy extending to such details as the place of Christ's birth, the character of His execution, the very words He would speak on the cross testify to the absolute accuracy of the Word of God. In Scripture, prophecy is just as accurate as history.
Fulfilled prophecy indicates that the writers of prophecy possessed in some manner supernatural intelligence. Peter speaks of this when he declares of the Old Testament prophets, "Men moved by the Holy Spirit spoke from God" (2 Peter 1:21). If we can demonstrate that Old Testament prophecies have been fulfilled in every particular, then we can prove divine revelation. Let us consider certain prophecies.
The prophecies concerning Israel's dispersion have been minutely fulfilled (Deuteronomy 28:15-68; Jeremiah 15:4; 16:13; Hosea 3:4). In the fulfillment Samaria was to be overthrown, but Judah to be preserved (1 Kings 14:15; Isaiah 7:6-8; Hosea 1:6f); Judah and Jerusalem, though rescued from the Assyrians, were to fall into the hands of the Babylonians (Isaiah 39:6; Jeremiah 25:9-12); the destruction of Samaria was to be final (Micah 1:6-9), but that of Jerusalem was to be followed by a restoration (Jeremiah 29:10-14); the very restorer of Judah was foretold by name (Isaiah 44:28; 45:1); the Medes and the Persians were to overthrow Babylon (Isaiah 21:2; Daniel 5:28); the city of Jerusalem and the temple were to be rebuilt (Isaiah 44:28).
So also the prophecies concerning the Gentile nations were fulfilled. Prophecies concerning Babylon, Tyre, Egypt, Ammon, Moab, Edom, and Philistia were fulfilled (Isaiah 13-23; Jeremiah 46-51). Particularly, the prophecies concerning the four great world empires in Daniel 2 and 7 have been fulfilled. Certain parts connected with the fourth of these are manifestly still future and lead us to the return of Christ, but the rest have been fulfilled. So also the prophecy of the detailed struggle between Syria and Egypt, following the break-up of Alexander's empire, has been fulfilled.
There are many other predictions in the Bible that could be mentioned as proof of the same thing. Some are the increase knowledge and of travel in the latter days (Daniel 12:4), the continuation of wars and rumors of wars (Matthew 24:6f), the increase of wickedness (2 Timothy 3:1-13), the preservation of a remnant of Israel (Romans 11:1-5; 25-32), and the stirring of these dry bones and their return to national and spiritual life (Ezekiel 37:1-28). What man could foresee and predict any of these things! This, again, proves we have in the Bible the embodiment of a divine revelation.
For more information relating to the fulfilled Bible Prophecy, please study the course, Bible Prophecy.
4.10 Conclusion
According to the above reasons, we conclude that the Bible is the written Word of God.
The term revelation comes from the Greek word apokalupsis, which means "a disclosure" or "an unveiling." It is used in the New Testament of the disclosure of truth in general (Luke 2:32; Romans 16:25; Ephesians 1:17), of the disclosure of a specific area of truth (2 Corinthians 12:1; Galatians 1:12; 2:2; Ephesians 3:3), of the second coming of Christ (1 Corinthians 1:7; 1 Peter 1:7, 13; 4:13), and of the book of Revelation (Revelation 1:1).
Theologically, Bible students use this word to signify God's work of revealing Himself to mankind through the various sources of revelation as in creation (Romans 1:18-21; Psalm 19), in providential acts (Acts 14:17; Romans 8:28), in miracles (John 20:30-31), through direct acts of communication (Exodus 3:1-9; Acts 22:17-21), through the person of Christ (John 1:14, 18), and through the Bible.
What then is "revelation"? Thiessen defines it as:
"Revelation is that act of God whereby he discloses himself or communicates truth to the mind; whereby he makes manifest to His creatures that which could not be known in any other way. The revelation may occur in a single, instantaneous act, or it may extend over a long period of time; and this communication of Himself and his truth may be perceived by the human mind in varying degrees of fullness" (Henry C. Thiessen, Lectures in Systematic Theology, Chapter II, Eerdmans, Grand Rapids, 1992 Edition, p.7).
For simplicity, "revelation" in this course is that which God has revealed to man about Himself, and what He requires of man. The term may pertain to the act by which God reveals a truth (e.g. oral communication, supernatural encounters, dreams), or it may pertain to the content of the truth revealed (the words contained in the Bible). The concept of revelation falls into two principal divisions or areas:
General revelation, creation or conscience; and
Special revelation, which we will narrowly define for this lession as the Scriptures, containing the 66 books of the Old and New Testaments.
Before we begin this study in detail, we must establish that revelation from God is both reasonable and necessary for man to receive.
5.2 The Need for Revelation
Revelation from God is necessary for man due to the following reasons:
Man's confusion and ignorance about God;
Man's thirst for meaning; and
Man's need for an ultimate authority.
5.2.1 Man's confusion and ignorance about God
There are thousands of religions in the world today. From loosely defined philosophies with a minor following, to major denominations and churches with millions in their ranks, one finds organized and disorganized religions containing ideas that water down, conjure up, or exclude God. It is obvious that man is in a state of conflict and confusion in his perceptions, and therefore needs communication from God about God.
5.2.2 Man's thirst for meaning
Man's pursuit of meaning through religion and philosophy, though not necessarily a search for the true God (Romans 3:11), nevertheless reflects the fact that there is a vacuum in his life due to the absence of God which needs to be filled.
5.2.3 Man's need for an ultimate authority
Everyone recognizes some "authority," and there is a basic human need to operate according to what one perceives as truth. There are sources of authority other than the Bible that mankind submits to, for example:
religious groups; individuals, systems, or church traditions (these may have valid authority, but they must never subjugate or substitute Scripture);
occult practices or superstitions;
human reason,
when placed above or in place of Scripture. Though biblical revelation is comprehended by human reason, it is with the help of the Holy Spirit, and when the truth or authority of Scripture is challenged by human reason, Scripture is always the authority. Authorities other then Scripture do not provide valid answers to the mysteries of life.
5.3 The Reasonableness of Revelation
Several facts make divine revelation reasonable. They can be stated in the form of several propositions with a final conclusion:
Assuming the existence of God, it is reasonable that He would reveal Himself.
Assuming the power of God, it is reasonable that He is able to reveal Himself.
Assuming the personality of God, it is reasonable that He would want to reveal Himself.
Assuming man has an intellect, it is reasonable that he would understand divine revelation.
Conclusion: It is reasonable to believe that God has revealed Himself through the vehicles of creation and Scripture.
6. THE GENERAL REVELATION OF GOD
6.1 Definition of General Revelation
By general revelation, we mean revelation that is simply general in its extent. It is general in its scope; that is, it reaches to all people (Matthew 5:45; Acts 14:17). It is general in geography; that is, it encompasses the entire globe (Psalm 19:2). It is general in its methodology; that is, it employs universal means like the heat of the sun (vv. 4-6) and human conscience (Romans 2:14-15). General revelation comes to mankind in a number of ways (creation, order and design, the nature of man as an intelligent being), but the most obvious and powerful means of general revelation is nature or creation. General revelation is God revealing certain truths and aspects about His nature to all humanity, which revelation is essential and preliminary to God's special revelation.
General revelation includes:
creation; and
conscience.
6.2 Creation
Creation as a part of God's general revelation affirms certain facts about God. Two key passages emphasize God's general revelation in creation:
Romans 1:18-21; and
Psalm 19:1-6.
6.2.1 Romans 1:18-21
In Romans 1:18-21, Paul says that knowledge of God is "evident" to man, even if he has not read the Bible. "For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse" (Romans 1:20). Thus, revelation through creation is sufficient to condemn those who refuse to acknowledge it.
What is it that God has revealed "through what has been made?" In general, the answer is "His invisible attributes" (literally, "the invisible things"). These fall into two categories:
God's "eternal power"; and
God's "divine nature."
Eternal power means that the greatness of the universe should teach us that a sufficiently great power brought it into being; divine nature means that the orderly and intelligent functioning of the universe, and man's own personality both point to the existence of a supreme, intelligent personality.
6.2.2 Psalm 19:1-6
Centuries before Romans was written, the Psalmist praised God's invisible attributes. It affirms:
the heavens declare the fact of God's glory to the human race throughout the earth (v. 1);
that this revelation is constant, occurring "day to day" and "night to night" (v. 2);
that it is a nonverbal revelation, "there is no speech, nor are there words, their voice is not heard" (v. 3); and
its scope is worldwide, "their line [sound] has gone out through all the earth, and their utterance to the end of the world" (v. 4).
No one is excluded from this revelation of God. Wherever man peers at the universe, there is orderliness. At a distance of ninety-three million miles from the earth, the sun provides exactly the right temperature environment for man to function on earth. Were the sun closer, it would be too hot to survive, and were it further away it would be too cold for man to function. If the moon were closer than two hundred forty thousand miles the gravitational pull of the tides would engulf the earth's surface with water from the oceans. Wherever man looks in the universe, there is harmony and order. Similarly, God has revealed Himself on earth (v. 1). The magnificence of the human body is perhaps the best evidence of general revelation on earth. The entire human body, its cardiovascular system, the bone structure, the respiratory system, the muscles, the nervous system including its center in the brain, reveals an infinite God.
6.3 Conscience
Romans 2:14-15 teaches that another source of knowledge is available, even for those who do not "have the Law," or moral truth about God. It is "the work of the Law written in their hearts," or human conscience. In other words, all men have a moral sensitivity; we are conscious of the existence of right and wrong. This exists by virtue of being created in the "image of God" (cf. Genesis 1:26). Man intuitively knows not only that God values goodness and abhors evil but also that he is ultimately accountable to such a righteous Power. While the Jews will be judged according to the written law, Gentiles, who do not have the written Law, will be judged according to an unwritten law, the law of conscience written on their hearts. Moreover, Paul says the conscience acts as a legal prosecutor (v. 15).
6.4 Conclusion
General revelation is knowledge from nature and conscience about who God is and what His moral standards are. But the New Testament teaches that only the knowledge of God which comes by special revelation can actually bring the truth necessary for Salvation. We therefore assume that general revelation is necessary for comprehending special revelation. In other words, the Gospel of Jesus' death and resurrection, part of special revelation, cannot be adequately understood apart from a basic knowledge, provided through general revelation, of who God is.
7. THE BIBLE IS THE SPECIAL REVELATION OF GOD
7.1 Definition of Special Revelation
Special revelation is that which God reveals about Himself directly and specifically. Special revelation is seen in history, nature, miracles, prophecy, and the person of Christ, and is now recorded in the Bible, the record of special revelation. In other word, the Holy Bible is the special revelation of God. Special revelation includes:
providence of God;
preservation of nature by God;
miraculous intervention by God;
direct communication from God; and
the person of Jesus Christ.
7.2 Providence of God
Providence is the outworking of the plan of God within the affairs of man. Thiessen defines providence as the "sovereign control" of God over creation. By looking backwards, historically, we can recognize such things as God's sovereignty, justice, goodness, and love, in His dealings with man. All through the Old Testament we read of God's intervention in the affairs of Israel and her enemies (for example, the Egyptians in Exodus 12:29-33; the Babylonians in 2 Kings 24:1-4) to bring about His plan for blessing, and sometimes punishing, His people.
Some call this general revelation. But because we understand it most clearly from the historical record of specific events in Scripture we call it special revelation (see also Daniel 2:36-45; Romans 8:28).
7.3 Preservation of Nature by God
By this we mean that our universe is not a self-sustaining system. God did not merely create and then withdraw from creation, leaving it to run itself. As Thiessen reasons, "where is there a machine that can sustain itself?" No - God is actively maintaining His creation. This is seen in the continuous orderly operation of our universe.
The Scriptures also clearly support this, and further name Christ as the agent of preservation, as He was the agent of creation (Psalm 36:6; 37:28; 66:9; Acts 17:28; Colossians 1:17; Hebrews 1:3).
7.4 Miraculous Intervention by God
Miracles are unusual phenomena that reveal God's existence, His power and His concern for His creatures in a direct way. They are naturally inexplicable events of which Scripture is full:
the ten plagues in Egypt (Exodus 7-12);
the water from a rock in the wilderness (Exodus 17);
the turning of water into wine (John 2);
the feeding of the 5,000 (Matthew 14, Mark 6, Luke 9); and
the healing of the blind and the lame (Matthew 11:2-6).
Genuine miracles always have genuine purposes, that is, they are not superfluous or showy displays of power (see John 9). The miracle of regeneration in the heart of man is perhaps the most astounding miracle of all.
7.5 Direct Communication from God
The Old Testament is full of prophecy concerning the first coming of Christ. Prophecy usually involves special truth concerning the redemption of man and is given through someone with the gift of prophecy (i.e. proclamation, or telling, as well as predicting, or foretelling. See Acts 22:17-21).
7.6 The Person of Jesus Christ
Our Lord is the ultimate or most perfect of God's revelations. "He is the radiance of His glory and the exact representation of His nature" (Hebrews 1:3). God's moral and personal attributes (holiness, authority, mercy, etc.) are most clearly revealed in Jesus as is witnessed throughout the gospels (Matthew 1:23; Mark 4:41; Luke 5:24; John 1:14; 14:7-11).
7.7 Conclusion
God has committed Himself to bringing the message of the gospel to those who respond positively to general revelation (Romans 10:14-15). Special revelation contains the kind of truth necessary for faith, for Salvation. It is manifested in a variety of ways, but Scripture is the "embodiment of them," and serves as the only thoroughly reliable source of truth about God. Special revelation is available to anyone calles upon the name of the Lord (Romans 10:13).
8. THE BIBLE IS THE INSPIRED REVELATION OF GOD
As special revelation is God’s communication to man of the truth he must know in order to be properly related to God, so inspiration deals with the preservation of that revelation so that what was received from God was accurately transmitted to others beyond the original recipient. In revelation we have the vertical reception of God’s truth while in inspiration we have the horizontal communication of that revelation accurately to others. The question is how can we be sure the Bible is God’s revelation to man and not merely the product of human ingenuity or merely human opinion? If what God revealed has not been accurately recorded, then that record is subject to question. The doctrine of inspiration answers that question and guarantees the accuracy of the Bible as God’s special revelation.
The word "inspiration" is derived from the Latin Vulgate Bible where the verb inspire is used in 2 Timothy 3:16 and 2 Peter 1:21. The word inspiration is used in 2 Timothy 3:16 to translate qeopneustos, a word that occurs only here. Qeopneustos is derived from qeos, “God,” and pnew, “to breath.” Literally, it means “God-breathed” and expresses the concept of exhalation by God. More accurately, it emphasizes that the Scriptures have been breathed out by God.
8.3 A Biblical Definition of Inspiration
Inspiration may be defined as:
“God’s superintendence of the human authors of Scripture so that using their own individual personalities, they composed and recorded without error His revelation to man in the words of the original autographs.”
If we break this definition down into its various parts, we note several elements, each of which is vital to understanding what the Bible teaches about inspiration:
The word “superintendence” refers to the guiding relationships God had with the human authors of Scripture in the various material of the Bible. His superintendence varied in degree, but it was always included so that the Spirit of God guaranteed the accuracy of what was written.
The word “composed” shows that the writers were not simply stenographers who wrote what God dictated to them. They were actively involved using their own personalities, backgrounds, and God’s working in their lives, but again, what was composed had the superintendence of God over the material written.
“Without error” expresses what the Bible itself claims to be true regarding its record; it is God’s word and that word is truth (John 17:17; Psalm 119:160).
Though our translations of the Bible are tremendously accurate, being based on thousands of manuscript witnesses, inspiration can only be ascribed to the original autographs, not to manuscript copies or the translations based on those copies.
To this definition, Enns commented that there are several important elements that belong in a proper definition of inspiration:
the divine element—God the Holy Spirit superintended the writers, ensuring the accuracy of the writing;
the human element—human authors wrote according to their individual styles and personalities;
the result of the divine-human authorship is the recording of God’s truth without error;
inspiration extends to the selection of words by the writers; and
inspiration relates to the original manuscripts only.
8.4 The Inspiration of Scripture Is Testified by the Lord Jesus Christ, Apostles and Early Churches
Regardless of whether a person responds or has an encounter with God through the Bible, it is the objective and authoritative Word of God. The Thessalonian Christians accepted it as the Word of God, but Paul’s comment regarding their response was not that they had an encounter so that their message became the word of God, but rather “when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe” (1 Thessalonians 2:13). They did come to know God through the Word, but Paul emphatically affirms it was the Word of God regardless.
In conclusion, the strongest defense for the verbal plenary inspiration of the Scriptures is the testimony of Jesus Christ. He testified to the inspiration of the entire Scriptures, the various books of the Old Testament and the actual words of Scripture as they were originally recorded. The fact that He based His arguments on the precise wording of Scripture testifies to His exalted view of Scripture. We will demonstrate Christ’s view of Scripture under the concept of inerrancy. In addition, Paul declared all Scripture to be God-breathed; man was God’s instrument, being guided by God in the writing of Scripture. Peter confirmed the truth by emphasizing that the authors were carried along by the Holy Spirit in the writing of Scripture. The testimony of each of these witnesses draws attention to the verbal plenary inspiration of Scripture.
9. MAJOR BIBLICAL TEXTS ON THE DOCTRINE OF INSPIRATION
The concept that the Bible is inspired, breathed out of God, is not something man has forced on the Bible, but a concept fully in keeping with the claims of the Bible itself. Inspiration is the testimony of the Bible to itself. As in any just court of law, we need to allow the Bible to give testimony to itself. We will approach the subject by examining the following four major biblical texts on the subject:
Key facts about inspiration (2 Timothy 3:16-17);
The how of inspiration (2 Peter 1:20-210); and
The Breadth of Inspiration (1 Corinthians 2:12-13; 2 Peter 1:3-4).
9.1 Key Facts About Inspiration (2 Timothy 3:16-17)
In 2 Timothy 3:16-17:
"All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; that the man of God may be adequate, equipped for every good work."
A number of important things are stated in this passage regarding the inspiration of Scripture:
9.1.1 The extent of inspiration
The phrase "all Scripture" includes all of the Old Testament and the part of the New Testament that had been written and circulated at the time Paul wrote this letter to Timothy (see 2 Peter 3:16 which implies that the apostle Paul's letters are Scripture). The rest of the New Testament, written after this epistle and immediately recognized by most as God-given, is now included in the term "Scripture." This concept that the entire Bible is inspired, not merely parts, is called plenary (full) inspiration.
9.1.2 The nature of inspiration
The word translated "inspired" is the rare Greek term theopneustos, which means "God-breathed." This expresses metaphorically the fact that Scripture originated with God and represents His thoughts. This verse unequivocally states that Scripture is God-breathed. The Apostle Paul, a man authenticated by signs and wonders (2 Corinthians 12:12) and recognized as a writer of Scripture (2 Peter 3:16), declares Scripture to be the product of the out-breathing of God.
9.1.3 The object of inspiration
"Scripture" is inspired. Strictly speaking, writers are not inspired; the text inself, the words, are inspired. This is called verbal inspiration. Inspiration only applies to the original documents penned by the authors. There is no biblical guarantee that later copies made through the centuries are absolutely flawless reproductions of the originals. The history of the manuscripts demonstrates that minor copyist errors did creep in.
However, through the process of examining and comparing thousands of manuscripts (textual criticism), today we can be confident that the Hebrew and Greek text we have is virtually the same as the originals. Nevertheless, we ascribe inspiration only to the documents supervised by the Holy Spirit.
9.1.4 The value of inspiration
Scripture is "profitable" for promoting spiritual growth. God knows what believers need for maturing and has given it by way of inspiration. This is seen in the second statement of 3:16, “and is profitable for teaching, …” along with verse 17, “that the man of God may be adequate, equipped for every good work.” Obviously, since all Scripture is God breathed, being the product of an all-wise, all-knowing, all-powerful and loving God, the Apostle Paul goes on to state that the entire Bible is profitable for four things:
Teaching— “Teaching” is the Greek didaskalia and means “doctrine” or “teaching.” It is used in both the active sense (i.e., the act of teaching), and in the passive sense (what is taught, doctrine). In the pastoral epistles, Paul uses it of the act of teaching (1 Timothy 4:13, 17; 2 Timothy 3:10), and of what is taught as in sound doctrine (cf. 1 Timothy 1:10; 4:6, 16; 6:1, 3; 2 Timothy 4:3; Titus 1:9; 2:1; 2:7, 10). As many of these passages show, especially Titus 2:1, theological teaching, if it is to be truly profitable, must be in accord with sound doctrine, truth from the inspired word. Ultimately, teaching or doctrine, which looks at the content, refers to God’s fundamental principles for man’s life both eternal and abundant. It gives us the basics, the fundamental truths upon which life is to be built.
Reproof—“Reproof” is the Greek elegmos which means “proof, conviction, reproof.” The mos ending shows this is a passive noun which looks at the result of the process of the convicting ministry of the Spirit through the Word—personal conviction through exposure to truth. The Bible reproves and exposes us to the various ways we violate the plan and principles of God in all the relationships of life, with God and with people as in one’s family, in the church, and in society. Once we have been reproved and experience conviction (reproof) to the violations, we each face a very important decision. We can move toward God and respond to His correction and training, or we can rebel and resist. If we resist, then, as a Father, He disciplines us to draw us back to Him.
Correction—This is the Greek epanorqwsis which means “setting up straight, setting right.” It stresses the restorative nature and capacity of Scripture and points to the more immediate work of the Word to set our feet back on course. The Psalmist wrote, “The law of the Lord is perfect, restoring the soul” (Psalm 19:7a).
Training in righteousness— “Training” is paidia which basically means “training, instruction, discipline,” not in the sense of punishment, but in the sense of the disciplines that train and develop character, strength, skill, etc. This is undoubtedly more long range and refers to those truths that develop godly character and spiritual strength—growth truths and procedures like Bible study, meditation, and prayer.
But these four objectives have a greater goal or purpose. The purpose is that “the man of God may be adequate, equipped for every good work” (2 Timothy 3:17). The Bible offers us God’s comfort and His peace as it reveals His love, care, and mercy, but this is always in the context of conforming us into the image of His Son (Romans 8:28-29) and equipping us for a life of good works (Ephesians 2:10). Equipping us is designed to produce righteousness and ministry rather than self-indulgence.
The word “adequate” is the Greek artios which means “fit, complete, capable, sufficient: i.e., able to meet whatever is needed.” Being “fit” looks at the result or the intended result of a process, the aim in view. I think the process itself is seen in the word “equipped.” Note these three points about this word:
It is the Greek ezartizw which means “to outfit, fully furnish, fully supply” as in fitting out a wagon or a ship for a long journey. It was actually used of outfitting a rescue boat. We might compare our Coast Guard vessels and their crews that are so well equipped to go out and rescue ships in trouble.
It is an adverbial participle which points us to the mode or the means of becoming “adequate” “capable,” or “competent.” We might translate the verse as, “that the man of God may be capable, by having been thoroughly equipped.” In the context, the equipping comes from knowing this God-breathed book.
It is in the perfect tense which, in Greek, often looks at the results of preceding action or a process. In the context, the process is that of studying, knowing, and applying God’s inspired Word while the result is ability for ministry through spiritual growth.
God’s goal in giving us His Word and our goal in studying and knowing God’s Word is to thoroughly fit us out that we might become fully competent servants of God for every kind of good work in the midst of a dark and needy world, like thoroughly equipped rescue vessels on missions of mercy.
9.2 The How of Inspiration (2 Peter 1:20-21)
In 2 Peter 1:20-21:
"But know this first of all, that no prophecy of Scripture is a matter of one's own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God."
9.2.1 The term "prophecy of Scripture"
The expression is a literal translation from the Greek, and means "prophetic Scripture." "Prophetic" is used here in the broad sense, meaning revelation from God whether proclamation (telling), or prediction (foretelling). The gift of prophecy enables men and women to receive a message directly from God.
9.2.2 The origin of prophetic Scripture
Prophetic Scripture is not a "matter of one's own interpretation." This "interpretation" does not refer to the individual's understanding of Scripture as he reads, but to the original interpretation of God's communication to man. In other words, Scripture did not result from man's understanding of God, or human philosophy which would have involved "human will," but men "spoke from God." Scripture originated with God.
Note the connecting and explanatory “for” of verse 21. This teaches us that both God and man were involved in the production of the Bible, but in such a way that God was the ultimate source (though man’s will was involved, Scripture was never the product of human will). God both directed the writing and guaranteed the accuracy of the product. The human authors actively spoke God’s Word and they were more than dictation machines, but to ensure the accuracy of what was spoken, the human authors were moved and carried along by the Holy Spirit.
9.2.3 The giving of prophetic Scripture
This verse affirms that men were "moved by the Holy Spirit" to speak from God. The word "moved" is feromenoi, a Greek passive participle meaning, “to be carried, be borne along.” In Acts 27:15 the same word is used when the ship carrying the Apostle Paul was "driven along" by the force of the wind. the picture here is of the writer being impelled by God the Spirit to write God's words. This allows for the full use of the writer's faculties, like the helmsman on a ship who would be fully conscious and active, steering the ship within the limits allowed by the wind. The divine and the human collaborated in the production of Scripture.
This verse, then, teaches us two things regarding the “how” of inspiration:
the will of the human authors never directed the writings of the Bible; and
the Holy Spirit as the ultimate source ensured the accuracy of what they wrote in every way.
9.3.1 1 Corinthians 2:12-13
In 1 Corinthians 2:12-13:
"Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things freely given to us by God, which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words."
The subject in this passage is God’s revelation by which we know of the things of God, things which man cannot know by human wisdom. But the point we must not miss is that this revelation comes to us, not just in thoughts or concepts, but in specific words. This shows the fallacy of concept inspiration, that inspiration extends to the concepts, but not to the words. In its scope or breadth, by the Bible’s own explanation, inspiration extends to the very words of the Bible.
9.3.2 2 Peter 1:3-4
In 2 Peter 1:3-4:
"Seeing that His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence. For by these He has granted to us His precious and magnificent promises, in order that by them you might become partakers of the divine nature, having escaped the corruption that is in the world by lust."
It is clear from verse 4 and the reference to “His precious and magnificent promises” that Peter has the Word of God in view in these two verses. First, there is the declaration that God “has granted to us everything pertaining to life and godliness.” Second, life and godliness come through the knowledge of God and the Lord Jesus, but such knowledge comes through the Word, the precious promises. In essence then, this points us to the breadth of what God’s Word covers, “everything pertaining to life and godliness.”
While God does not reveal everything that He could reveal, many things He has chosen to keep to Himself (Deuteronomy 29:29), the Bible, in progressive fashion, does cover all that man needs for life and godliness through its revelation of God and of Jesus our Lord. We have everything we need, nothing is missing.
9.4 Summary
God has taken the initiative and given His truth through the Holy Spirit who impelled and guided men to write it. The word "God-breathed" strongly implies Scripture is God's very words; "moved" suggests the conscious participation of the men who wrote. Both of the passages we have looked at clearly support the verbal inspiration of the Bible.
The relationship between revelation and inspiration is chronological, and logical. God revealed truth, and then the Holy Spirit oversaw the written record of that same truth.
What we have discussed so far can be visualized like this:
10. THE INADEQUATE THEORIES AND CORRECT BIBLICAL DOCTRINE OF INSPIRATION
Various false theories of inspiration have been suggested down through the ages which often contain some truth, but remain inadequate definitions. In order to give an adequate and precise Biblical doctrine of inspiration, these false theories must be considered and refuted, they are:
natural inspiration;
spiritual or mystical illumination;
degree inspiration;
Neo-orthodox or Barthian view;
partial inspiration;
conceptual inspiration;
divine dictation; and
correct Biblical doctrine of inspiration (orthodox position).
10.1 Natural Inspiration
This view denies the supernatural element in biblical inspiration; the writers of Scripture were simply men of special genius who possessed unusual religious insight into moral and spiritual truth. Through their special abilities, they wrote the books of the Bible in much the same way as any individual might write any book. Through their religious insight, they wrote on religious subjects in the same way Shakespeare wrote literature. Writing by their own will, the writers conceived what they wrote.
This viewpoint goes a step farther than natural inspiration, for it conceives of the writers as more than natural geniuses in that they were also Spirit-filled and guided. “The inspiration of the books of the Bible does not imply for us the view that they were produced or written in any manner generically different from that of the writing of other great Christian books.… There is a wide range of Christian literature from the fifth to the twentieth century which can with propriety be described as inspired by the Holy Spirit in precisely the same formal sense as were the books of the Bible” (Alan Richardson, Christian Apologetics, New York: Harper, 1948, p.207). Thus:
other Christian writings are as inspired as the Bible;
the Bible books are not infallible even though they represent great religious literature that may even contain messages from God.
In this view any Christian, if illuminated by the Holy Spirit, could be the author of inspired Scripture. Those who hold to this view teach that it is the writers who are inspired, not the writings themselves.
This view holds to the inspiration of Scripture, but it holds that some parts are more inspired than others. It is true that some parts of Scripture are more relevant than others, but all of Scripture is equally inspired and accurate, and it all has an important place in the overall revelation of God.
This is a very dangerous view because those who hold it often sound evangelical, but they are actually often very liberal in their theology. This view teaches the Bible is not the Word of God, but only becomes the Word of God through a special encounter when God speaks to a person in some kind of subjective experience. In other words, the Bible only witnesses to the Word of God, but it is not the Word of God.
Moreover, the Bible is enshrouded in myth necessitating a demythologizing of the Bible to discover what actually took place. The historicity of the events is unimportant. For example, whether or not Christ actually rose from the dead in time and space is unimportant to the neoorthodox adherent. The important thing is the experiential encounter that is possible even though the Bible is tainted with factual errors. In this view the authority is the subjective experience of the individual rather than the Scriptures themselves.
Can such a Bible have any kind of authority? Yes, declares the Barthian. Its authority is in the encounter of faith with the Christ of Scripture. The Bible, because it points to Christ, has instrumental authority, not inherent authority. And those parts which do point to Christ have more authority than those which do not. Yet all the parts contain errors.
To sum up: Barthianism teaches that the Bible (B) points to Christ the Word (C). But in reality we do not know anything about C apart from B. It is not that we already have a clear concept of C by which we can test the accuracy of B, the pointer. Actually the Bible is the painter of C; that is, what we know about Christ comes from the Bible. So if the Bible has errors in it, the portrait of Christ is erroneous. And make no mistake about it, the Barthian Bible does have errors in it.
10.5 Partial Inspiration
This theory holds that God supplied the ability needed for the trustworthy transmission of the truth which the writers of Scripture were commissioned to deliver. This made them infallible in matters of faith and practice, but not in things which are not of an immediately religious character. Thus the writer could be in error in things which relate to history or science. In other words, the partial inspiration theory teaches that some parts of the Bible are inspired and some parts are not. Those parts related to matters of Salvation and faith are inspired, but those parts that deal with history, science, chronology, or other non-faith matters may be in error.
This view maintains that though some material may be in error, God still preserves the message of Salvation. We can trust the Bible in spiritual matters, but in some areas, there may be error. The problems with this view are obvious. How can we accept one sentence of Scripture and not another? Who can tell us which part is right and which part is not? And further, who can tell us how to distinguish between things that are essential to faith and practice and those that are not? Nowhere does the Bible tell us that inspiration covers only things which relates to faith and practice. It declares all Scripture to be God-breathed (2 Timothy 3:16).
The partial theory rejects both verbal inspiration (that inspiration extends to the words of Scripture) and plenary inspiration (that inspiration extends to the entirety of Scripture). Despite the presence of errors in Scripture, partial theorists teach that an imperfect medium is a sufficient guide to Salvation.
But this creates real problems regarding the trustworthiness of Scripture. But is not the biblical teaching about salvation based on historical facts? Suppose those facts are inaccurate? Then our understanding about salvation might also be erroneous. You cannot separate history and doctrine and allow for errors (however few) in the historical records and at the same time be certain that the doctrinal parts are true.
The basic question then is what parts of the Bible can we trust and what parts are in error? Furthermore, who decides these questions?
10.6 Conceptual Inspiration
This view says that the concepts or ideas of the writers are inspired but not the words. God communicated the concepts to the human author, but not the words. It is true that a correct doctrine of inspiration does not include dictation, but God did superintend the authors so that the words they used from their own vocabularies were guided by the Holy Spirit. In response, how are concepts expressed, if they are to be expressed accurately? Through carefully chosen words. The Scripture indicates that the words themselves are inspired. Paul records that he spoke, "not in words taught by human wisdom, but in those taught by the Spirit" (1 Corinthians 2:13). He further declared that all Scripture is inspired (2 Timothy 3:16); this means the very words used. Further, both Jesus and Paul affirmed the concept of verbal inspiration (See Matthew 5:18 and Galatians 3:16).
10.7 Divine Dictation
The mechanical or dictation view teaches that the whole Bible was dictated word for word by God; the writers were passive, much like secretaries or stenographers who sat and wrote down what was given to them. On this view the style is that of the Holy Spirit. Some have even argued that the grammar must be everywhere perfect because it is the Holy Spirit's grammar. But this theory ignores the manifest differences in the style of Moses, David, Peter, James, John, and Paul, for example. We must acknowledge the twofold nature of Scripture: on the one hand it is a God-breathed book, but on the other hand it has a human character. God used living men, not dead tools. He did not set aside human personality, but rather used the very personality of the human authors in the penning of his revelation.
Concerning this view, Enns remarks:
"This claim would render the Bible similar to the Koran which supposedly was dictated in Arabic from heaven. Although some parts of the Bible were given by dictation (cf. Exodus 20:1, “Then God spoke all these words”), the books of the Bible reveal a distinct contrast in style and vocabulary, suggesting the authors were not mere automatons. The beginning student in Greek will quickly discover the difference in style between the gospel of John and the gospel of Luke. John wrote in a simple style with a limited vocabulary, whereas Luke wrote with an expanded vocabulary and a more sophisticated style. If the dictation theory were true, the style of the books of the Bible should be uniform."
10.8 The Correct Biblical Doctrine of Inspiration (Orthodox Position)
The Holy Spirit so guided and superintended the writers of the sacred text, making use of their own unique personalities, that they wrote all that he wanted them to write, without excess or error. Several things must be noted:
Inspiration is inexplicable. It is the operation of the Holy Spirit, but we do not know exactly how that power of the Spirit operates.
Inspiration, in this restricted sense, is limited to the authors of Scripture. Other books are not inspired in the same sense.
Inspiration is essentially guidance. That is, the Holy Spirit supervised the selection of the materials to be used and the words to be employed in writing.
The Holy Spirit preserved the authors from all error and from all omission.
Inspiration extends to the words, not merely to the thoughts and concepts. Thus, we speak of the plenary and verbal inspiration of the Scriptures; plenary, because the inspiration is entire and without restriction, that is, it includes all and every Scripture (2 Timothy 3:16); verbal, because it includes every word (1 Corinthians 2:13).
Inspiration is affirmed only of the autographs of the Scriptures, not of any of the versions, whether ancient or modern, nor of any Hebrew or Greek manuscripts in existence, nor of any critical texts known. All these are either known to be faulty in some particulars, or are not certainly known to be free from all error. While there are no original autographs available, the number of words which are still in doubt is very small, and no doctrine is affected by this situation.
The inspired writers were oftern restrained in what they wrote. Sometimes they would have liked to write more but the Holy Spirit restrained them. For instance, in the book of Revelation John was about to record the message of the seven thunders but was told not to do so (10:4). The writer of Hebrews wanted to write about Melchizedek (5:11), but was prevented. Jude planned to write about Salvation, but instead found it necessary to exhort the saints earnestly to contend for the faith (v. 3). In what they wrote and in what they did not write, all these Bible authors were impelled and restrained by the Spirit of God.
11. THE OBJECTIONS TO THE BIBLICAL DOCTRINE OF INSPIRATION
In the light of the facts above, men ought to believe in the inspiration of the Scriptures; but there are problems with this view which need to be addressed:
quotations of ignorance or error;
in science and history;
in miracle and prophecy;
in quoting and interpreting the Old Testament; and
in morals and religion.
11.1 Quotations of Ignorance or Error
Paul said before Ananias, "I was not aware, brethren, that he was high priest" (Acts 23:5). Here Paul merely admits his ignorance and does not deal with the question of inspiration. The record of this statement is fully inspired. The speeches of Job's comforters contain error. Inspiration guarantees the accurate recording of these speeches, not the truthfulness of the contents of the speech. There is a difference between what is recited and what is asserted, between the fact that something was said and the truthfulness of what was said. Whatsoever Scripture asserts as true and free from error is to be received as such.
But what does the following mean: "But to the rest I say, not the Lord" (1 Corinthians 7:12)? The Lord has given commands concerning divorce (Matthew 5:31f; 19:3-9); now Paul speaks with the authority given him. He is not drawing a line between the authoritative commands of Christ and his own. Rather, he himself is claiming inspiration and the authority to set forth doctrine and practice (cf. 1 Corinthians 7:12, 25). He has "the Spirit of God" (1 Corinthians 7:40).
11.2 In Science and History
The Bible is not a textbook on either science or history; but if it is verbally inspired, then we expect it to speak truthfully whenever it touches on either of these subjects. But just as scientists still speak of the rising and setting of the sun, the four corners of the earth, etc., so the Bible often uses the language of appearance. The seeming imperfections, errors, and contradictions usually disappear when we take into account the non-technical style of the writers, the fragmentary character of many of the accounts, the supplementary nature of many of the things that are recorded by the several authors, the historical situations that gave rise to a line of conduct, and the fallibility of the scribes.
Archaeological discoveries have done much to confirm the historical accuracy of the Old Testament. Hammurabi, Sargon II, the Hittites, and Belshazzar no longer present problems to the historian. This is likewise true of the New Testament. Quirinius (Luke 2:2), Lysanias (Luke 3:1), Paulus (Acts 13:7), and Gallio (Acts 18:12) have all been identified, thus proving the historicity of the accounts.
The differences in the number that fell in the plague (Numbers 25:9; 1 Corinthians 10:8) disappear on a careful reading of the two texts. The "level place" (Luke 6:17) was probably a level place on the mountain (Matthew 5:1). There was an old Jericho and a new Jericho, and the blind men were probably healed between the two Jerichos (Matthew 20:29; Mark 10:46; Luke 18:35). Mark and Luke probably meant to mention only the more conspicuous one, as also in the healing in Decapolis (Matthew 8:28; Mark 5:2; Luke 8:27).
11.3 In Miracle and Prophecy
The proof for miracles and prophecy has already been given, but we may add that the record of the miracles of Christ is so organically interwoven with the record of the rest of His life that it is impossible to eliminate the former without at the same time destroying the latter. If one believes in the physical resurrection of Christ, then there remains no insuperable hindrance to the acceptance of all the other miracles of Scripture as well. In the light of the fulfillments of prophecies concerning Babylon, Medo-Persia, Greece, and Rome, concerning Israel, concerning Christ, and concerning the character of the present age, we ought not to be sceptical concerning the possibility of predictive prophecy. What are regarded as errors in prophecy are usually but false interpretations of it. Parts of Daniel 2, 7, 9, 11, 12, parts of Zechariah 12-14, and most of the Revelation are still awaiting fulfillment.
11.4 In Quoting and Interpreting the Old Testament
Most of our difficulties here will vanish if we observe several items:
Sometimes the New Testament writers merely express their ideas in words borrowed from an Old Testament passage, without pretending to interpret the passage (Romans 10:6-8; cf. Deuteronomy 30:12-14);
Sometimes they point out a typical element in a passage that has not been generally recognized as typical (Matthew 2:15; cf. Hosea 11:1);
Sometimes they give credit to an earlier prophecy when they really quote from a later form of it (Matthew 27:9; cf. Zechariah 11:13);
Sometimes they quote an apparently false translation in the Septuagint on the ground that the mistranslation conveys at least one of the meanings contained in the Hebrew text (Ephesians 4:26; cf. Psalm 4:4 in the LXX); and
Sometimes they combine two quotations into one and assign the whole to the more prominent author (Mark 1:2f; cf. Isaiah 40:3; Malachi 3:1).
Furthermore, if we believe in the possibility of a supernatural work of the Holy Spirit in the heart of man, then we ought not to find it difficult to believe in the possibility of a supernatural operation of the Spirit in the production of the Scriptures. And if we recongize the Spirit as the true author of the Scriptures, then we cannot deny to him the right to use the Old Testament in any of the ways cited above.
11.5 In Morals and Religion
Practically all of the so-called errors in morals and religion are in the Old Testament. But all difficulties along these lines will disappear if we bear in mind the following facts:
The sinful acts of men may be recorded, but they are never sanctioned; as, for example, Noah's drunkenness (Genesis 9:20-27), Lot's incest (Genesis 19:30-38), Jacob's falsehood (Genesis 27:18-24), David's adultery (2 Samuel 11:1-4), Solomon's polygamy (1 Kings 11:1-3; cf. Deuteronomy 17:17), Esther's severity (Esther 9:12-14), and Peter's denials (Matthew 26:69-75).
Some evil acts appear to be sanctioned, but it is really the good intention or accompanying virtue that is recognized and not the evil act itself; as, for example, Rahab's faith, not her duplicity (Joshua 2:1-21; Hebrews 11:31; James 2:25), Jael's patriotism, not her treachery (Judges 4:17-22; cf. 5:24), and Samson's faith, not his vagabondage (Judges 14-16; cf. Hebrews 11:32).
Some things were permitted as relatively, not absolutely, right; for example, divorce (Deuteronomy 24:1; cf. Matthew 5:31f; 19:7-9) and retaliation (Exodus 21:23-25; cf. Matthew 5:38f; Romans 12:19-21).
Some prayers and divine commands express but the purpose of a sovereign God, who frequently uses men to carry out his designs; for example, the imprecatory Psalms (35, 69, 109, 137), and the command to destroy the Canaanites (Deuteronomy 7:1-5, 16; 20:16-18).
Some have charged that certain books are unworthy of a place in the sacred canon. Esther, Job, Song of Solomon, Ecclesiastes, Jonah, James, and Revelation have been singled out for such criticism. In reply, we would say that this opinion rests upon a misapprehension of the aim and method of these books and ignores the testimony of many as to their values. When the true design of these books is perceived, they do not justify themselves as merely useful, but even as indispensable to a rounded-out scheme of doctrine.
12. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY
Lectures in Systematic Theology, Chapters II, V and VII, Eerdmans, Grand Rapids, 1992 Edition, by Henry C. Thiessen.
The Moody Handbook of Theology, Moody Press, Chicago, 1989, by Paul Enns.