IT is of the highest importance that the Christian should I be thoroughly clear as to the plenary inspiration of the scriptures. Without attempting to write a treatise on the subject, a few remarks may be advisable, especially in reference to the difficulties that present themselves to some minds.
It is quite certain that we can know nothing as to the inspiration of the scriptures except from what we find in the scriptures themselves. If these are allowed to speak and to mean what they say, there seems no room for doubt on the subject. Thus we read that " God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son." (Heb. 1:1,21God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; (Hebrews 1:1‑2).) Here it is " God spake," and not simply by the prophets, hut really in the prophets, whose writings we are able to read for ourselves; and when we read we hear God speaking to us.
It is precisely in this sense that Paul quotes the Old Testament. "Well spake the Holy Ghost by Esaias the prophet unto our fathers, saying, Go," &c. (Acts 28:25,2625And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, 26Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: (Acts 28:25‑26).) Here it is "the Holy Ghost spake" by or through the prophet, whereby we know what the Holy Ghost spake.
The above passage in the Hebrews also declares that God has spoken to us in the Person of His Son, and His words have by inspiration been recorded in the gospels by His servants. Our Lord referred to the words He uttered. " He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day." (John 12:4848He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. (John 12:48).)
We find the same thought running all through scripture: it is God speaking to man through inspired channels. We might have thought that there would be a difference between that which is historical and that which is doctrinal; or that the record of what a man saw and heard might rest upon a different basis from things that could never have been known had not God been pleased to make a revelation-such as of the creation-but God has explicitly stated that as to inspiration there is no difference: " All scripture is given by inspiration of God;" or, " every scripture is God-inspired." (2 Tim. 3:1616All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: (2 Timothy 3:16).) God's " all " or " every " should assure our hearts that the Bible is indeed, as we rejoice to call it, "The word of God."
This should be enough for us all, and it is a matter of thankfulness that it is ample for thousands of simple souls, who never for a moment doubt that they have in the scriptures exactly what God caused to be written for their instruction and blessing, and God will bless such faith.
Such souls have been " taught of God," and the word carries its own divine authority with it to their hearts and consciences: " The word of God is quick [living] and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do." (Heb. 4:12,1312For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. 13Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do. (Hebrews 4:12‑13).) Such simple believers know that it is God's word, though they may not be able to refute the objections of unbelievers. But this is not a serious matter, for the word has stood and will stand against all the hatred of man and Satan, and the mere convincing of the unbeliever would not work his conversion: divinely wrought faith in his heart is necessary to this.
Some, alas! have their difficulties: it may be through the workings of their own minds, or through the suggestions of others, tempted without doubt by Satan, who is ever ready to oppose God and to call in question what God has wrought out for the salvation of man. Satan first suggests a doubt, as he did with Eve: " Hath God said, Ye shall not eat of every tree of the garden?" and when this had had its effect, he made a positive assertion-tells a lie, indeed" Ye shall not surely die." (Gen. 3:1, 41Now the serpent was more subtile than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? (Genesis 3:1)
4And the serpent said unto the woman, Ye shall not surely die: (Genesis 3:4).) So with respect to the scriptures, we must take the shield of faith, and not listen to his insinuations. Some who began merely to raise questions, now do not hesitate to deny what God has plainly declared respecting His own word. A belief in what God has said about it will prevent many questions. For instance, long disputes have been held as to who wrote the Epistle to the Hebrews and some of the books of the Old Testament, and as to whether the writers were divinely inspired. It does not matter who penned the writings if God is the Author, and surely He is. If we believe this, all such questions are of little importance.
As to the inspiration of the Old Testament, the believer in the Lord Jesus cannot for a moment entertain a question, seeing that He put His seal to the collection as a whole in its three-fold division: the law of Moses, the prophets, and the Psalms, and they are immediately called by the evangelist " the scriptures." (Luke 24:44,4544And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. 45Then opened he their understanding, that they might understand the scriptures, (Luke 24:44‑45).)
We will now look at a few definite objections that have been raised.
1. The question has often been asked, Is it not enough to believe that the general sense of the scripture was given under inspiration without believing that the very words were inspired?
It is not enough. The meaning of scripture is positive and definite, and this can only be attained by the choice of right words. A single different word would destroy the meaning of many passages, and a different inflection of the same verb even would do the same. For instance, our Lord said, " Upon this rock I will build my church." (Matt. 16:1818And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. (Matthew 16:18).) To make it read " I am building " would spoil it entirely. Again He said, "He that believeth on the Son path everlasting life." (John 3:3636He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him. (John 3:36).) How different it would be if it read "shall have," though this may be said elsewhere.
The Lord again and again spoke of the importance of His hearers believing His " words;" we read also of the "words" which the Holy Ghost teaches: also " the words of God;" " the oracles of God." Of the law not a jot or tittle was to fail-not even the smallest letter or part of a letter! Surely Corinthians 2:13 should be evidence enough for all believers that verbal inspiration is the truth.
Again, when we consider how many subjects there are in scripture that had never before occupied man's thoughts, and had consequently never before been put into words;
how many profound doctrines; how much revealed of God, His nature, His attributes, His actions; the complex Person of our Lord; the actings of the Holy Spirit; the incomprehensible nature of the Trinity; the many things involved in the salvation of man; the varied prophecies; the symbolical language of scripture, &c. -we can only conclude that all these things, and many, many others, could not have been correctly expressed in human language except by God Himself choosing the very words used.
We must therefore hold that God teaches us that the very words of scripture are inspired, for nothing less than this can be called " God-inspired."
2. But it has been objected to the above that the great mass of Christians know the scriptures only in translations; and how can it be truthfully said that the words of a translation are inspired?
Let it first be noted that most of the passages quoted from the Old Testament by the Lord, and by the writers of the New Testament, are taken, not from the original Hebrew, but from the Septuagint, which is a translation of the Hebrew into Greek. These quotations are represented as " scripture " and as the words of God by the prophets, precisely in the same way as are the quotations which are made directly from the Hebrew.
It surely cannot be denied that the same fact or the same truth can be correctly translated from one language into another, and wherever this is done, does it not represent the very words of inspired scripture? Let us take an illustration from 1 John 4:88He that loveth not knoweth not God; for God is love. (1 John 4:8)
Now if it be true, as we believe, that all of these tell to those who can read them the same important fact that " God is love," surely we may truthfully say that the words are inspired; nevertheless, when verbal inspiration is spoken of as a whole, it primarily refers to the actual words used by the inspired writers, and found in the Greek New Testament.
This will show the importance of an accurate translation, that the meaning of the original may be precisely represented; but whether the translations be good or not, does not touch the question of verbal inspiration (for that refers, as we have said, to what God caused to be written), though a faulty translation may be the cause of our losing in some passages the full advantage of that inspiration.
We have said that the Septuagint translation of the Old Testament is quoted in the New Testament as scripture, and this is true, but it is worthy of note that the LXX. is not quoted word for word in every case (though it is in many places); but at times, a few words are altered, as if the writer, led by the Holy Spirit, corrected the translation. In several instances the Hebrew text is followed; and in a few places, a paraphrase is given following neither the Hebrew nor the Greek.
It may be a matter of surprise to some that in the quotations from the Old Testament the Hebrew was not always quoted. Doubtless, the reason why this was not done was the fact that the people had become familiar with the Greek version, in the same way that Christians in England are familiar with the Authorized Version. The Lord and the writers of the New Testament therefore used the LXX., with the above reservations; and thus also completely answered the objection that a translation cannot be treated as inspired.
3. It is further objected that in the existing Greek manuscripts there are many variations, and that a printed Greek text has to be copied from some compilation of the manuscripts: what therefore becomes of verbal inspiration?
The same objection could be made as to the LXX., which translation had been made nearly three hundred years before it was quoted by the Lord, and would not be free from errors and omissions of the copyists; yet the Lord used it as scripture that could not be broken. (John 10:3535If he called them gods, unto whom the word of God came, and the scripture cannot be broken; (John 10:35).) Can the objectors suppose that He was mistaken?
Still let us examine the objection. In it there are again two questions commingled which should be kept distinct. The question as to verbal inspiration is: Did God overrule the writers of scripture with respect to the words they used? We say Yes. But whether we have a correct copy of what God caused to be written is quite another thing, and can in no way affect the question before us. It is because some have believed in verbal inspiration that they have spent a great part of their lives in comparing together the many existing manuscripts, versions, &c., eliminating the mistaken readings which at some link in the chain of transmission had been made by writers of the text, with the object of restoring a correct text. They have found that in a few places the common text should he altered; but it is a matter of great thankfulness that God has so protected the text of His book that none of the fundamental truths of Christianity are in any way rendered doubtful through the various readings of the manuscripts. See further remarks on the Text of the New Testament.
4. A difficulty some have is what has been called "the human element ' in inspiration. It is said that the writings of Paul are quite different in style from those of John, and, indeed, that the writings of each of the inspired penmen skew that they thought differently, and that their habit of mind is stamped upon their writings; and how is this consistent with verbal inspiration?
There can be very little doubt but that the minds of the writers differed from each other in the same way that the minds of Christians differ one from another in our own day.
It has pleased God to use human instruments all through, and each one suitable for the special work assigned to him, but surely He could as easily use the minds of His servants as their hands. He formed their minds, and knew the peculiarity of each, and could use all to express exactly what He was pleased to convey, yet He spoke through them.
Variations of style are also manifest in the Old Testament prophets, but they did not speak anything of themselves: they were holy men of God, who spoke as they were moved by the Holy Spirit, or, as it has been literally translated " spake as they were borne by the Holy Spirit." As a skilful musician can play the same tune on various instruments, though each instrument has its own peculiar character of tone, so God has given forth the same and kindred truths, though using the varying minds of different men; and this in no way touches verbal inspiration.
It is to be noticed that the character of inspiration is different for the New Testament writers from what it was for those who wrote the Old Testament, not that there is any difference in their authority. The prophets were moved by the Spirit to write, and afterward they sought the deep meaning of their own writings (1 Peter 1:10,1110Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: 11Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. (1 Peter 1:10‑11)); whereas the New Testament writers, having the Holy Spirit consequent on redemption and the heavenly glory of Christ, had intelligence in the truth they communicated: 1 Corinthians 2: 9 (Old Testament times), and verse 10, " But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God: " and verse 16, " We have the mind [or intelligence] of Christ." Their moral being was affected by the truths they were instrumental in communicating. The objections of those who have not felt this same power in their souls will not shake the confidence of a Christian in the plenary, divine, and infallible inspiration of the holy scriptures.
5. Some find a difficulty in reconciling with verbal inspiration various expressions used by the writers: such as " I think also that I have the Spirit of God." (1 Cor. 7:4040But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God. (1 Corinthians 7:40).) Paul said, "I thank God that I baptized none of you, but Crispus and Gains,' hut afterward added, " And I baptized also the household of Stephanas; besides. I know not whether I baptized any other." (1 Cor. 1:14,1614I thank God that I baptized none of you, but Crispus and Gaius; (1 Corinthians 1:14)
16And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. (1 Corinthians 1:16).)
It is well to see that many sayings are recorded in scripture which were not in themselves inspired: we find, for instance, the sayings of Pharaoh, and even of the demons, and of Satan himself. The record of these sayings is inspired: not, of course, the sayings themselves.
We also have the sins of God's children recorded by inspiration: as when Peter denied his Lord. Also their failures: as when the disciples asked if they should call down fire from heaven on those who would not receive the Lord. When Paul speaks of the baptizing above-named, it is evident that he could not call to mind how many he had baptized at Corinth. So also, when he wished to give weight to his judgment he added that he thought he had the Holy Spirit. In all these cases it is the record of what actually existed or what was actually said that is inspired, altogether apart from the question of whether those deeds and sayings were of God.
6. But it is further objected that Paul himself, in writing on marriage, distinguishes between what he was commanded to write and what he wrote of himself-and if it was thus in one place may it not be the same in others? He says, " I speak this by permission, and not of commandment.... And unto the married I command, yet not I, but the Lord.
.... But to the rest speak I, not the Lord..... Now concerning virgins, I have no commandment of the Lord, yet I give my judgment as one that hath obtained mercy of the Lord to be faithful." (1 Cor. 7:6,10, 12, 256But I speak this by permission, and not of commandment. (1 Corinthians 7:6)
10And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: (1 Corinthians 7:10)
12But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. (1 Corinthians 7:12)
25Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. (1 Corinthians 7:25).)
We have already seen that God records by inspiration, among other things, the failures of His saints: here is recorded the judgment of one of His devoted and godly servants; and Paul carefully distinguishes this from what he gives by commandment of the Lord. *(* Paul also tells us that he had repented of having written this very epistle: not that he continued to do so, and not because of what he had written in chapter vii.; but he had rebuked the saints, and may have feared that he had been too severe, dreading the consequences, for we know how anxious he was as to how this epistle had been received.)
The saints at Corinth had written to Paul on the subjects in question, and Paul here gives his judgment, believing that it was good for the distress that was then present. We may he quite sure that if he had done the same elsewhere he would have pointed it out as carefully as he has done it here. It should also be noted that much of the above chapter is what Paul recommends to the Christians, if they have faith and power to follow his advice; if they acted otherwise, and married, it would not be sin. We must distinguish such passages, where the writer is inspired to give his judgment, from those which give a "revelation," or the express will of God as the " commandment of the Lord." (cf. 1 Thess. 4:1515For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. (1 Thessalonians 4:15).)
7. Another objection to verbal inspiration raised by some is what they term the " trifling " things named in some places. 2 Tim. 4:1313The cloke that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments. (2 Timothy 4:13) has been especially named. " The cloak that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments." The salutations at the end of the epistles have also been declared to be unworthy of inspiration.
It must be remembered that most of the epistles are really " letters," such as a godly man, caring for the welfare of other Christians, would write, especially, as was the case with Paul, if he was writing to those of whose conversion he had been the means. Who would ever write such letters without sending individual salutations, if there was any real love in the writer for those to whom he wrote? The heart must speak. Notice, too, the distinctions made: some are simply to be saluted by name; others are called " beloved," and others " well beloved." Surely there was a reason for this, which has lessons for each one of us. In contrast to the above friendly greetings, observe how the Epistle to the Galatians has simply, " All the saints salute you " without any one being named. The salutations are as much inspired as any other part of scripture. They are expressions of " love in the Spirit," and are the outgoings of the divine nature to all the children of God. Love characterizes the family of God. (See 1 John 3:14; 4: 714We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. (1 John 3:14).)
As to the passage in 2 Timothy, Paul was then a prisoner, bound with a chain, was it an unreasonable thing to ask Timothy to bring the cloak, especially when he asks him to "come before winter "? It shows, too, that Paul valued the books and parchments, whatever they were. As Paul cared for the body of Timothy (1 Tim. 5:2323Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities. (1 Timothy 5:23)), so the Lord cared for the comfort of the body of Paul, and led him to write for the cloak. (The saints at Rome had perhaps, alas! failed to think of the beloved apostle's needs.) Do such objectors think that the Lord has no care for their bodies? Then why should He not care for Paul's? Useful lessons too have been learned from Paul's mention of the books and parchments, in not despising what other Christians have felt themselves led to write, &c.
To a believer in verbal inspiration, such objections appear very paltry. Who is man, that he should decide what is and what is not worthy of the Holy Spirit? Grace does enter into the minutest details of things in this life-the wearing of long or short hair, the circumstances of slaves, &c. Where poor man sees only unworthiness, the simple believer who is taught of God rejoices and adores.
In conclusion, it is again pressed that if we wish to learn the true nature of scripture, we must let God instruct us, and He tells us that " every scripture is God-inspired." If we wish to understand what this means, other passages will teach us: such as, " The Lord God of Israel.... spake by the mouth of his holy prophets, which have been since the world began " (Luke 1:7070As he spake by the mouth of his holy prophets, which have been since the world began: (Luke 1:70)); again, "The Holy Ghost by the mouth of David spake," &c. And to make it more definite we read of "the words which the Holy Ghost teaches;" " thus spake Jesus," &c. Surely these statements are enough for any soul desiring to be taught by God. On the veracity of those " words " we hang our soul's salvation, and also find them '‘ profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works." (2 Tim. 3:16,1716All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17That the man of God may be perfect, throughly furnished unto all good works. (2 Timothy 3:16‑17).)
The effort of the enemy is to rob the soul of a divine witness, and substitute a human one. The verbal inspiration is taken away and we have only truths-divine in themselves, but communicated by a merely human witness, consequently in a faulty and fallible way; there is no longer an infallible, divine foundation for faith to rest on. Soul-saving faith is believing GOD. (Rom. 4:33For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. (Romans 4:3); John 3:33,3433He that hath received his testimony hath set to his seal that God is true. 34For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. (John 3:33‑34).)