Legatio can be translated as Embassy

Legatio can be translated as Embassy

Legatio can be translated as Embassy

Inspiration J. Brian Tucker, Ph.D. Moody Theological Seminary–Michigan

Inspiration Verbal Inspiration of the Bible. An Historical Overview of the Doctrine of Inspiration: A Non-Exhaustive Look at the Doctrine within Church History

Inspiration in the Early Church The early Church Fathers basically taught that when the Scriptures speak, God Himself speaks: Athenagoras, Legatio 9: ‘You are aware of the teachings of Moses or of Isaiah and Jeremiah and the rest of the prophets, who in the ecstasy of their thoughts, as the divine Spirit moved them, uttered what they had been inspired to say, the Spirit making use of them as a flautist might blow into a flute’.

Inspiration in the Early Church Augustine, Harmony of the Gospels 1.35: ‘Accordingly, He who sent the prophets before his own descent also dispatched the apostles after His ascension. Moreover, in virtue of the man assumed by Him, He stands to all His disciples in the relation of the head to the members of His body…

Inspiration in the Early Church …Therefore, when those disciples have written matters which He declared an spake to them, it ought not by any means to be said that He has written nothing Himself, since the truth is, that His members have accomplished only what they became acquainted with by the repeated statements of the Head. For all that He was minded to give for our perusal on the subject of His own doings and sayings, He commanded to be written by those disciples, whom He thus used as if they were His own hands’.

Inspiration in the Medieval Church God is that author of Scripture which therefore must be true. God is viewed as the principle Cause of Scripture. Human beings are viewed as the instrumental cause.

Inspiration among the Reformers There is no question that the Reformers believed the Bible was from God. Luther referred to the human authors as the ‘pen men’ of the Holy Spirit. Calvin sometimes used the term ‘dictation’ to refer to the giving of the Word of God without dehumanizing the human authors.

Inspiration among the Reformers Calvin, Commentary, on 2 Timothy 3:16. ‘He [Paul] commends the Scripture, first, on account of its authority, and second, on account of the usefulness that springs from it. In order to uphold the authority of Scripture, he declares it to be divinely inspired; for if it be so, it is beyond all controversy that men should receive it with reverence…

Inspiration among the Reformers Calvin, Commentary, on 2 Timothy 3:16 (cont.). ‘…Whoever then wishes to profit in the Scriptures, let him first of all lay down as a settled point this, that the law and the prophecies are not teaching delivered by the will of men, but, since they spoke by divine impulse, they confidently and fearlessly testified that, as was actually the case, it was the mouth of the Lord that spoke…We owe to the Scripture the same reverence which we owe to God, because it has proceeded from him alone, and has nothing of man mixed with it’.

Post-Enlightenment Views of Inspiration Theories emphasizing the Source (Inception or Origin) of Inspiration: Natural Inspiration: The Bible comes from human insight of the highest quality. Inspiration is a human quality; a human capacity for expression in a skillful way. This is the view of Atheism or Deism The Bible is inherently worthwhile as literature (cf. Shakespeare): Study it as literature.

Post-Enlightenment Views of Inspiration Theories emphasizing the Source (Inception or Origin) of Inspiration: Mystical Inspiration: The Bible can be used to experience revelation (neo-orthodox). Unlike natural inspiration, this view sees a profound religious insight on behalf of the authors. God is immanent in this view Men are illuminated by a sort of God-consciousness; they are in touch with religious consciousness.

Post-Enlightenment Views of Inspiration Theories emphasizing the Source (Inception or Origin) of Inspiration: Functional Inspiration: The Bible functions in an authoritative or inspired way but is not inspired as to actual content or form .

Post-Enlightenment Views of Inspiration Theories emphasizing the Result (Product) of Inspiration: Mechanical Dictation – God dictates, men transcribe. Authors function essentially as copyists writing down the verbal message. This ‘word-processor’ theory holds to no activity of the human personality involved in the process This would also deny any presence of literary style for the sake of cultural accommodation. No one consistently holds this view although evangelicals and conservatives are often charged (in the literature) with holding this view

Post-Enlightenment Views of Inspiration Theories emphasizing the Result (Product) of Inspiration: Partial Inspiration/Degrees of Inspiration. Partial Inspiration: Parts of the Bible are inspired; parts are not (which parts? Who determines?) Degrees of Inspiration: All is inspired, but not to the same extent. (Again, where can one draw the line?)

Post-Enlightenment Views of Inspiration Theories emphasizing the Result (Product) of Inspiration: Conceptual Inspiration – Inspired concepts, not words are produced. The thought is what is given by God, not the words. Hence, errors may attend How can we know thoughts apart from words? The conceptual argument of certain passages (e.g., Galatians 3:16 ‘seeds’ depends on the words).

Post-Enlightenment Views of Inspiration Theories emphasizing the Result (Product) of Inspiration: Limited Inerrancy – Qualified by definition. All is inspired by God, but not all is true in the Scriptures Germane to this concept is the idea that inerrancy is not intrinsic to inspiration.

Post-Enlightenment Views of Inspiration Theories emphasizing the Result (Product) of Inspiration: Verbal Dynamic Inspiration – Inspiration by encounter. In the encounter with the Word of God there are times when the word of man can become the Word of God (e.g. the encounter with Jesus Christ) Inspiration cannot remain an essential feature of the words if they do not point to an encounter with Christ (Karl Barth). No part of the word could not be the Word of God, but no part remains forever the Word of God.

Post-Enlightenment Views of Inspiration Theories emphasizing the Result (Product) of Inspiration: Verbal Plenary Inspiration – defined below.

Summary Functionally, the views of the inspiration of the Bible cited above could be categorized in the following ways: The Bible is a human book without any divine inspiration. The Bible is a divine book without any human element involved. The Bible is only partially inspired by God. The Bible is both and wholly a human and a divine book.

Summary of Various Views on Inspiration

Toward an Evangelical Definition of Inspiration How select evangelicals have defined inspiration: René Pache (1969) Inspiration…is the determining influence exercised by the Holy Spirit on the writers of the Old and New Testaments in order that they might proclaim and set down in an exact and authentic way the message as received from God. (The Inspiration and Authority of Scripture. Chicago: Moody Press: 45).

Toward an Evangelical Definition of Inspiration Charles C. Ryrie (1986) ‘God superintended the human authors of the Bible so that they composed and recorded without error His message to mankind in the words of their original writings’ (Basic Theology: 71).

Toward an Evangelical Definition of Inspiration Charles Hodge (1876) ‘On this subject the common doctrine of the church is, and ever has been, that inspiration was an influence of the Holy Spirit on the minds of certain select men, which rendered them the organs of God for the infallible communication of His mind and will. They were in such a sense the organs of God, that what they said God said’ (Systematic Theology, 1:154).

Toward an Evangelical Definition of Inspiration Millard Erickson (1998) ‘By inspiration of the Scripture we mean that supernatural influence of the Holy Spirit on the Scripture writers which rendered their writings an accurate record of revelation which resulted in what they wrote actually being the Word of God’ (Christian Theology, 225).

Toward an Evangelical Definition of Inspiration Lewis Sperry Chafer (1947) ‘The theological use of the term inspiration is a reference to that controlling influence which God exerted over the human authors by who the Old and the New Testament were written. It has to do with the reception of the divine message and the accuracy with which it is transcribed’ (Systematic Theology, 1:61).

Definition via Affirmation and Denial Affirmation: God chose the very words or vocabulary of the final written revelation in His superintending influence of the inspiration of the Bible. Denial: Verbal inspiration implies that the concept that only the message of the Bible is inspired must be rejected.

Definition via Affirmation and Denial Reasons: Reasons for holding to verbal inspiration come from internal evidence within the Bible itself, especially from the usage of parts of the Bible by Jesus and the apostles. In short, as Millard Erickson has written, ‘We sometimes find indication that they (the human biblical authors) regarded every word, syllable, and punctuation mark as significant’ (Christian Theology, 238).

Psalm 19 What does the Bible have to say about itself? The psalmist’s descriptions of God’s special revelation (found in the Bible): 1. “The law of the LORD is perfect” (7) 2. “The testimony of the LORD” (7) 3. “The precepts of the LORD” (8) 4. “The commandment of the LORD” (8) 5. “The rules of the LORD” (9)

Psalm 19 What does the Bible have to say about itself? The psalmist’s adjectival comparisons involving the Word of God: 1. “The law of the LORD is perfect” (7a) 2. “The testimony of the LORD is sure” (7b) 3. “The precepts of the LORD are right” (8a) 4. “The commandment of the LORD is pure” (8b) 5. “The rules of the LORD are true and righteous altogether”. (9)

Psalm 19 What does the Bible have to say about itself? The psalmist’s record of the activity of the Word: 1. “The law of the LORD is perfect, reviving the soul” (7a) 2. “The testimony of the LORD is sure, making wise the simple” (7b) 3. “The precepts of the LORD are right, rejoicing the heart” (8a) 4. “The commandment of the LORD is pure, enlightening the eyes” (8b) 5. “The fear of the LORD is clean, enduring forever” (9a)

Psalm 19 What does the Bible have to say about itself? The psalmist’s record of the activity of the Word (cont.): 6. “The rules of the LORD are (exist as) true, and righteous altogether” (9b) 7. “More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb”. (10) 8. “Moreover, by them is your servant warned”. (11a) 9. “In keeping them there is great reward”. (11b)

Conclusions about God’s Word from Psalm 19 1. It is “of God” (note the repeated refrain). 2. It evokes reverent fear of God (7-9) 3. It is itself perfection (7a) and therefore is a surety, possesses rightness, purity and truthfulness. 4. As God’s Word it restores men’s souls, makes them wiser, stands as true in the heart, opens men’s eyes, and is readily seen as righteous.

Conclusions about God’s Word from Psalm 19 5. It is a warning book to God’s servants to keep them from presumptuous sins against God. It points out error in our lives (12). 6. Obedience to God’s Word is more important than one’s material possessions (“sweeter than honey”, “more desirable than fine gold”).

Psalm 119 What does the Bible have to say about itself? Allusions to or descriptions of the Bible/Word of God in the Psalm: Aleph (God’s word in perfection from A to Z in Hebrew) Law of the Lord – “Blessed are those whose way is blameless, who walk in the law of the LORD!” His (God’s) testimonies – “Blessed are those who keep his testimonies” His (God’s) ways – “who also do no wrong, but walk in his ways!” Thy (God’s) precepts – “precepts to be kept diligently”

Psalm 119 What does the Bible have to say about itself? Allusions to or descriptions of the Bible/Word of God in the Psalm: Aleph (God’s word in perfection from A to Z in Hebrew) Thy (God’s) statutes – “Oh that my ways may be steadfast in keeping your statutes! Thy (God’s) righteous judgments – to be learned Thy (God’s) commandments - lead to giving thanks. Conclusion: Observing the commands of the Lord as embodied in His Word leads to a changed lifestyle (i.e. it affects our walk, our manner of life, our propensity to sin).

Psalm 119 Beth God’s Word keeps a young man’s way pure if he keeps it. God’s commandment is not to be wandered away from. God’s Word can be hidden in the heart to avoid sin. God’s statutes are taught through the Word (12).

Psalm 119 Beth (cont.) Ordinances of Thy (God’s) mouth – God spoke them. They are God’s testimonies or precepts. Conclusion: The Word of God sanctifies (v. 9), is to be meditated upon as a preventative for sin and is God’s very word for teaching.

Psalm 119 Gimel (new insights only, going forward) It is God’s Word (17). Wonderful things are in God’s Law (18).

Psalm 119 Daleth The Word of God has the ability to revive men (25). He The Word produces reverence for God (38). Vav The Word establishes the way of salvation (41, cf. also 81). Zayin The Word provides hope and comfort for the believer (49).

Psalm 119 Teth The Law is more valuable than gold. Lamedh The Word of God is eternally enduring (89). God’s commandment is exceedingly broad (infinite) and perfect (96). Mem God’s Word is sweeter than honey (103). The Word provides understanding (104).

Psalm 119 Nun God’s Word is a lamp and a light (105). Ayin God’s Word helps discern error (128). Pe The unfolding of God’s Word (reading) gives light (130). Tsadhe God’s judgments (words) are upright (137). God’s Law is eternal truth (144, 151).

Psalm 119 Resh The sum of God’s Word is truth and every ordinance is everlasting (160).

Conclusions about God’s Word from Psalm 119 1. The psalmist proclaims that the Bible given to him in the Law is the very word of God. 2. As the Word of God, the Bible is true, infinite, righteous, light-bearing, upright, and a means for purifying oneself. God’s Word as a light is to illuminate one’s lifestyle; as a lamp it provides not only general direction, but lights the very steps we take daily.

Hebrews 4:12-13 What does the Bible have to say about itself? 12For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. 13And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account (lit. “to whom is our word” a pun on the word of God in v. 12).

Hebrews 4:12-13 Conclusions from Hebrews 4:12-13: A. God’s Word is living (not static but dynamic). B. God’s Word is active (accomplishing its ends; life-changing). C. God’s Word has penetrating effect (sharper than any sword; piercing; reaching man’s innermost parts). D. God’s Word is able to judge man’s thoughts and intentions (discerning in itself because of its timelessness and power; judging the believer’s character).

John 10:35 What does the Bible have to say about itself? 35If he called them gods to whom the word of God came – and Scripture cannot be broken – Jesus bases his argument upon the plural number of the word “gods” in Psalm 82:6.

Matthew 22:32 What does the Bible have to say about itself? 'I am the God of Abraham, and the God of Isaac, and the God of Jacob'? He is not God of the dead, but of the living." Jesus bases his argument upon the tense of the verb “am” from Exodus 3:6.

Galatians 3:16 What does the Bible have to say about itself? Now the promises were made to Abraham and to his offspring. It does not say, "And to offsprings," referring to many, but referring to one, "And to your offspring," who is Christ. (offspring = seeds) Paul bases his argument upon the singular form of the word “seed” in Genesis 12:7.

Mathew 5:17-18 What does the Bible have to say about itself? ‘Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished’. Jesus affirms that all of the OT will be fulfilled (v. 17 speaks of the Law and Prophets, v. 18 speaks of the Law). In making this affirmation, Jesus affirms the smallest portions of individual letters with the Scripture. Jesus affirms the truth value (inherent in the concept of fulfillment) of the smallest details in the OT.

Conclusion In light of the foregoing examples, we may affirm that Jesus and the apostles, as well as the authors of OT Scripture held the view that very minutiae or details of the text were God-given and therefore authoritative. This means that they believed the form of the Bible (words, vocabulary, etc.) originated with God (not just the general message or truth expressed by those words). God in space and time chose to give the baseline document of His communication with man.

Conclusion The issue of whether we still have access to the minutiae or details of this baseline document comes under the heading of the preservation of the Word (to be considered later). This issue should be coupled with the relevance of inerrancy in light of the fact that we no longer have the original manuscripts (but we do have the text).

Passages Defining an Evangelical Doctrine of Inspiration Biblical Passages for an Evangelical Doctrine of Inspiration (2 Tim 3:14-17; 2 Pet 1:16-21; 1 Cor 2:10-13; John 10: 35): 2 Tim 3:14-17 - ‘But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it 15and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. 16 All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17that the man of God may be competent, equipped for every good work’.

Passages Defining an Evangelical Doctrine of Inspiration The context: Paul explains how Timothy can be sure of the way of godliness. The Christian life in view in 3:10, 12-13. The importance of obedience to God in response to God’s revelation. 4:1-5 emphasizes the need to preach, exhort, rebuke, etc. using this sufficient Word of God as the basis.

Passages Defining an Evangelical Doctrine of Inspiration The contribution of 3:16: “All Scripture” is intended to cover the whole of canonical writing. The form of the word for “Scripture” is usually plural Pasa graphē can be understood as “every Scripture,” Most versions translate it “all Scripture” emphasizing the whole. Theopneustos (“God-breathed”) – inspired, but see ESV

Passages Defining an Evangelical Doctrine of Inspiration Biblical Passages for an Evangelical Doctrine of Inspiration (2 Tim 3:14-17; 2 Pet 1:16-21; 1 Cor 2:10-13; John 10: 35): 2 Pet 1:16-21: For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. 17For when he received honor and glory from God the Father, and the voice was borne to him by the Majestic Glory, "This is my beloved Son, with whom I am well pleased," 18we ourselves heard this very voice borne from heaven, for we were with him on the holy mountain...

Passages Defining an Evangelical Doctrine of Inspiration Biblical Passages for an Evangelical Doctrine of Inspiration (2 Tim 3:14-17; 2 Pet 1:16-21; 1 Cor 2:10-13; John 10: 35): 2 Pet 1:16-21: …19And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts, 20knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. 21For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.

Passages Defining an Evangelical Doctrine of Inspiration The context: The absolute veracity of the apostolic message. The message was not made up or based on myths. Peter was a recipient of special revelation at the transfiguration.

Passages Defining an Evangelical Doctrine of Inspiration The Teaching concerning Inspiration: On the origin/source of Scripture: The word “interpretation” (v. 20) should not be understood to mean “interpretation of the text of Scripture.” It would seem rather that interpretation refers to the interpretation not of a text but of reality. Scripture is not just any explanation, then (v. 20), but rather it is a “from God” explanation (v. 21).

Passages Defining an Evangelical Doctrine of Inspiration The Teaching concerning Inspiration: On the involvement human authors in producing Scripture: The mediate nature of genuine revelation is affirmed. The primary accent, however, is on the fact that Scripture is from God. This passage then teaches a dual authorship of prophecy (Scripture) with the primary significance being given to divine authorship.

Passages Defining an Evangelical Doctrine of Inspiration The Teaching concerning Inspiration: The role of the control of the Holy Spirit in producing Scripture: The reason the primary emphasis is on divine authorship is due to the control of the Holy Spirit Men spoke from God as they were “moved” by the Holy Spirit. This “moving” is not said to be a possession that suspends individuality.

Passages Defining an Evangelical Doctrine of Inspiration The Teaching concerning Inspiration: Conclusion: Scripture (specifically prophecy) is said to be from God, spoken by men controlled by the Holy Spirit, so that the message is authoritative (i.e. warranting faith and obedience).

Passages Defining an Evangelical Doctrine of Inspiration Biblical Passages for an Evangelical Doctrine of Inspiration (1 Cor 2:10-13): 10 these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. 11For who knows a person’s thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God. 12Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. 13And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual.

Passages Defining an Evangelical Doctrine of Inspiration The significance of Revelation by the Holy Spirit. Man cannot know the mind of God . Man cannot proclaim the thoughts of God…the Spirit can proclaim them and thus reveal them. Revelation by the Spirit is a true revelation of the mind (the thoughts, plans, purposes, and will) of God.

Passages Defining an Evangelical Doctrine of Inspiration Revelation came about by the Holy Spirit through the Apostles: The Holy Spirit has been received by the Apostles so that they know the truths He reveals. The Holy Spirit teaches the Apostles as they express truths of revelation in words. Specifically, the words the apostles use to express revelation are themselves taught by the Holy Spirit.

Passages Defining an Evangelical Doctrine of Inspiration Biblical Passages for an Evangelical Doctrine of Inspiration (John 10:35): ‘If he called them gods to whom the word of God came – and Scripture cannot be broken’ Here Scripture, which is proclaimed as authoritative, is called (i.e., placed in apposition to) the Word of God by Jesus.

Inspiration Defined Verbal Inspiration: Inspiration extends to the very words of Scripture.

Inspiration Defined Plenary inspiration: Inspiration is fully-extended (without consideration of degree) to all of Scripture.

Inspiration Defined Inerrant: Inerrancy of Scripture is a necessary corollary of any doctrine of inspiration. Hence:

Inspiration Defined Inspiration is the act by which God the Holy Spirit superintended the human authors of the 66 books of the Bible so that using their own individual personalities they composed and recorded without error God’s revelation to humanity in the words of the original manuscripts. (You will need to memorize this definition)

Mechanical Dictation Theory What are the Biblical Data which rule out a Mechanical Dictation Theory of Inspiration? A. The preceding arguments which favor a divine-human concurrence in the production of Scripture.

Mechanical Dictation Theory B. The use of the first person by the human authors of Scripture (i.e. they appear to be consciously involved): Deut 1:1, 5 Luke 1:3 John 21:24-25 Included in the first person reference data are testimonials (such as by Nehemiah, Psalm 32, 73) by the human author and exhortations to follow the example of the human author (e.g. Paul in 1 Cor 11:1; 1 Thess 1:6).

Mechanical Dictation Theory C. Evidence of Research by the Human Authors: 1 Chronicles 29:29 2 Chronicles 9:29 Luke 1:3

Mechanical Dictation Theory D. Direct Claims of Human Authorship: Luke 1:1-4 (cf. Acts 1:1) The evidence of the human author naming himself at the beginning of the epistles (cf. Col. 4:18; 2 Thess. 3:17; Philemon 1:19; also 2 Cor. 10:1; Gal. 5:2.

Mechanical Dictation Theory E. Stylistic Differences within Scripture attest to the use of acculturations: Stylistic comparisons between the different books of Scripture demonstrate differences of style as would be expected of human authors.

End of Inspiration Section