God's Word
INSPIRATION
God's Word
INSPIRATION
To this point in the discussion of revelation we have not developed the subject of inspiration. However, this is not to suggest that inspiration is insignificant in an inquiry into the source of the Bible. Revelation and inspiration are intricately related. In fact, there is a synergic relationship between them. This means that their cooperative nature is such that their concerted action is more effective in accomplishing their common purpose than either would be acting alone. It also means that, although closely related, revelation and inspiration are not the same.
Revelation is of two kinds: General revelation is the display of God’s handiwork in nature. It is awesome; it is a convincing demonstration of God’s existence and power. However, it is limited to its intended purposes. For example: General revelation does not make known our purpose for living or our destiny. Neither does it show us what we, as God’s creatures, are to be and do. Special revelation is biblical. It is of two categories. As an unveiling of deeds done, it is historical. As a record of words, it is prophetic, didactic, and interpretative.
When one speaks of revelation, one is technically speaking of what has been uncovered, or made known. At this point, there is a distinction to be made between revelation and inspiration. Revelation is the process by which God made known what He wanted us to know; inspiration is the process by which God had that revelation recorded. These two processes worked together in perfect harmony to produce the book we call the Bible.
When we speak of the source of the Bible, as this lesson does, we are necessarily required to discuss the revelation and inspiration of God. Without God, concepts like revelation and inspiration degenerate into mere human terms. For example: Have you ever heard a religious speech in which the speaker said, “Last night I had a revelation of a better world”? Or, perhaps you have heard a senior student speak at a graduation exercise, saying, “My parents have been an inspiration to me.” Utterances like these reflect human concepts. They may be uttered by charlatans; or, they may be commendable expressions of good will and sincerity. However, two things are certain. They are always confined to the limits of human capability of expression, and they are always personal. They do not rise to the measure of biblical revelation and inspiration because they cannot. They are not of God. God is the origin of biblical revelation and inspiration. Therefore, we may say the Bible is a unique book. Its source and its contents are unique.
God’s revelation is His process of uncovering, disclosing, and revealing. The means by which this revelation was transmitted to men was the Holy Spirit (Ephesians 3:5; 1 Peter 1:10-12). This process was, Paul says concerning the apostles, “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]” (1 Corinthians 2:12b-13).
In this passage Paul wrote of “things freely given to us by God.” What were these “things”? He said they were “things” of which they could speak because they were taught them by words of the Spirit. Although the history of interpretation of 1 Corinthians 2:10-14 is extensive, it seems that the following conclusions are pertinent for our study: First, the revelation of God spoken of in this passage is by way of His Holy Spirit. Second, it concerns “things” (events, ideas, concepts). Third, these “things” are formulated in words by the Spirit and taught (given) as an intelligible body of truth. Thus, we see in biblical revelation a spiritual source (God), a spiritual medium (Holy Spirit), a spiritual content (concepts, ideas, truths), and a spiritual repository (Spirit-filled apostles).
In all of this, one sees the intricate intertwining of revelation and inspiration. And since they are so closely knit, careful analysis is needed to tell one from the other. One needs to distinguish between revelation and inspiration just as one needs to distinguish between redemption and reconciliation, or regeneration and justification. There are no synonyms among these six theological words. Each one indicates a potential work of God on our behalf. It behooves us to understand, appreciate, and respond to God’s work on our behalf in each of these areas. However, our immediate task is to differentiate between revelation and inspiration.
In this lesson, we are considering revelation and inspiration as the source of the Bible. Yet, the discerning reader may have noticed that we have not discussed how revelation and inspiration account for what is specifically found on its pages. Our remarks about 1 Corinthians 2:10-14 led us from God as the source of revelation, through the Holy Spirit as the medium of revelation, to the apostles as the recipients of revelation. Our earlier remarks emphasized the centrality of Jesus Christ as the epitome of God’s revelation.
The Apostle Paul wrote a statement about inspiration and Scripture that is pertinent to our study. “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” (2 Timothy 3:16-17).
The passage begins with the phrase “all [every] Scripture.” This refers to the written Word of God in its totality. The word ‘graphe’, in isolation, simply means “a writing.” However, in this context Paul has already identified and described the ‘graphe’ of which he spoke. He spoke to Timothy of the “sacred letters [holy writ]” (2 Timothy 3:15). These Scriptures had been taught to Timothy by his grandmother and mother (2 Timothy 1:5). Many of the New Testament writings were in existence, including all that Paul wrote, when he penned these words. However, since Paul referred to what Timothy learned as a child, it is likely that most, if not all, of the Scriptures taught to Timothy by Lois and Eunice were Old Testament writings.
It is obvious, however, that Paul’s understanding of “all Scripture” envisioned more than the sacred text of the Hebrew Bible (Old Testament). Paul himself had been reared on those writings. He knew their worth. He valued those sacred writings as a vehicle providing “a wisdom that leads to salvation through faith which is in Christ Jesus” (2 Timothy 2:15). Building on that theme, Paul wrote many rich epistles, such as Ephesians and Colossians, in which he emphasized the person and role of Jesus Christ for our salvation. Hence, Paul made a major contribution to the sacred Scriptures, which, taken as a specific collection of books we call the Bible, are designed to make all of us “adequate, equipped for every good work.”
The passage under study continues with the phrase, “All Scripture is ‘inspired by God’” (‘theopneustos’ = “God-breathed”). We have noted that “all Scripture” means all sacred Scripture because the context shows that is what Paul was talking about. In an earlier letter he had called the Scriptures “hagiais (holy)” (Romans 1:2). Why are they holy? Because they are the writings of the apostles who were in breathed by the Holy Spirit of God.
By this Spirit they preached Jesus Christ as the fulfillment of Scripture (1 Corinthians 15:1-4). Then, by the same Spirit the apostles joined that noble band of Spirit-filled prophets who had spoken of the grace of God that would unfold to the world through the suffering of Christ. However, while the ancient prophets had spoken of Christ and His Advent, the apostles proclaimed His arrival, mission, and return to glory, and His assurance of His second coming – ‘parousia’: the coming of Christ at the Incarnation, or His second coming (1 Corinthians 15:23, etc.). “As to this salvation, the prophets who prophesied of the grace that would come to you made careful search and inquiry, seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. It was revealed to them that they were not serving themselves but you in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven – things into which angels long to look. Therefore, gird your minds for action, keep sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ” (1 Peter 1:10-13).
All that we have considered in this lesson implies a truth of great importance that we have not stated specifically. We mentioned how Paul pointed out, in the context where he used the term “pasa graphe” (all Scripture), that he meant all sacred (holy) Scripture. Thus, the word “all” is qualified to mean “All Scriptured is inspired by God”; or, “Every Scripture inspired by God …” (2 Timothy 2:16).
It is wise to remember that “all” seldom means all in the absolute sense. This is true in our time. For example: Parents likely remember their child coming home from school with a fervent request to do something he or she knows they frown on. The basis of the request is often, “All my friends are doing it!” “All” does not mean all in such cases.
Also, the same restricted use of “all” in Bible times was quite common. The Bible contains many examples of the qualified use of “all.” On one occasion the disciples of John the Baptist spoke to him about Jesus’ ministry, saying, “He is baptizing, and all are coming to him” (John 3:26b). It was said of the ministry of John the Baptist “all the country of Judea was going out to him, and all the people of Jerusalem; and they were being baptized by him in the Jordan River, confessing their sins” (Mark 1:5). Here is an impressive hyperbole and also a synecdoche involving the use of all. Of course, we know exactly what the Gospel writer meant by this statement. We also know he was using all in a qualified way.
What does this have to do with our present inquiry? It gives emphasis to the biblical stress on maintaining the purity of Scripture. Paul did not merely say, “All Scripture is profitable …” (2 Timothy 3:15); rather, he said “All Scripture inspired by God is profitable …” In other words, Scripture is profitable if it is inspired by God (God-breathed). This is a highly significant qualification. It helps us to understand and appreciate many biblical statements in both the Old Testament and the New Testament.
In Moses’ great speech in Deuteronomy, he said concerning God’s commandments, “You shall not add to the word which I am commanding you, nor take away from it, that you may keep the commandments of the Lord your God which I command you” (4:2).
He went on to speak of God’s statutes and judgments and the Ten Commandments which God wrote on two tablets of stone (Deuteronomy 4:5, 8, 13). Also, the following admonition in Proverbs was given in terse words, “Do not add to His words lest He reprove you, and you be proved a liar” (Proverbs 30:6).
Great care was exercised by the New Testament authors to maintain the integrity of their writings. Luke’s writings are an example. Although he makes no specific claim that his writings in the Gospel or the Book of Acts are written by God’s inspiration, he is very careful to assure his addressee, Theophilus, that their accuracy is beyond question. Note this emphasis in the introductory of his Gospel: “Inasmuch as many have undertaken to compile an account of the things accomplished among us, just as those who from the beginning were eyewitnesses and servants of the Word have handed them down to us, it seemed fitting for me as well, having investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellent Theophilus; so that you might know the exact truth about the things you have been taught” (Luke 1:1-4).
Perhaps Luke thinks this emphasis is necessary because he is addressing a high official; and, significantly, his name is Theophilus, a Greek name. Luke, almost certainly a Gentile writer, is probably presenting the only New Testament documents not written by a Jew. His insistence that his Gospel was written by one who had done his homework well was probably stressed because he admitted the things about which he wrote were handed down to him. The exactness and the logical order of his writing, plus his excellent mastery of the Greek language, would add credence to his account. This would encourage Theophilus to accept his treatise over other records that were circulating at the time.
Also, Luke’s literary effort was effectively bolstered by his frequent reference to the presence and work of the Holy Spirit. Luke refers to the Holy Spirit no less than forty times! Sometimes he even includes the direct speech of the Spirit and shows Him taking the initiative in shaping the missionary work of the apostles and co-workers (Acts 13:2). Obviously, Luke was describing to Theophilus the history of the early church as the work of the Holy Spirit who not only inspired, led, strengthened, and taught the apostles, but directed the church as a whole in its life and work. These “Spirit-filled” documents reflected the Holy Spirit shining through them. Therefore, Luke’s writing of the Gospel and the Acts assure us that they may be confidently accepted on a par with the other New Testament writings, although he was not an apostle.
Paul was also very careful to guard the authenticity and purity of what he wrote. He wrote to the churches of Galatia insisting that the Gospel he preached to them came to him by “a revelation of Jesus Christ” which was in contrast to the “distorted” or “different” gospel others were preaching. He went on to solemnize his position by saying, “Now in what I am writing to you, I assure you before God that I am not lying” (Galatians 1:20). As he closed his correspondence to the Christians in Thessalonica, he wrote, “I, Paul, write this greeting with my own hand, and this is a distinguishing mark in every letter: this is the way I write” (2 Thessalonians 3:17). He implied strongly that forged letters containing false teaching were being circulated “as if from us” (2 Thessalonians 2:2).
Also, Peter was sensitive to the truth of which he spoke and wrote. He said, “For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty” (2 Peter 1:16). Peter no doubt spoke specifically about the time when he was with James and John on the mountain when Jesus was transfigured before them and they “were eyewitnesses of His majesty” (Matthew 17:1-8). However, he spoke of that experience as an example to establish the integrity of what he was writing. The principle is clear.
The prophets of old received revelations from God and spoke to others about those revelations in their preaching and teaching. However, those revelations and teachings did not become Scripture until they were written down, not by human will, but as the writers were “moved by the Holy Spirit.” In like manner, Peter wrote, the apostles received revelations from God. They spoke of them and preached them. However, they did not become Scripture until the writers were “moved by the Holy Spirit” to write them down.
These descriptions give a picture of Holy Scripture that is sharp and clear. The content of Scripture originated with God and came to men in ways that included personal experiences like Peter spoke of (2 Peter 1:17-18), or direct revelation of truth like that to which Paul referred (Galatians 1:11-12).
The process of writing this content resulted when the authors were “moved by the Holy Spirit” (2 Peter 1:21); that is, “inspired by God” (2 Timothy 3:16a) to record what had been revealed to them. The purity and integrity of the Scriptures rest in an all-powerful and infallible God, not in mere men. We can trust the Bible.
Therefore, it is only to the Bible that we turn for trustworthy guidance from God – not to just any “scripture” (writing). We have shown that the term “all Scripture,” as used in the Bible, means all inspired Scripture. We saw that the Bible itself warned of other writing which were presented as truth – but were false. So, we are not surprised by the closing biblical warning not to add to or subtract from the Book of Revelation. In fact, these last words of Scripture simply finalize the same general theme that is found elsewhere in the Bible.
(Unless noted, Bible translation used is the New American Standard Bible)
