Reference: Inspiration
American
That supernatural influence exerted on the minds of the sacred writers by the Spirit of God, in virtue of which they unerringly declared his will. Whether what they wrote was previously familiar to their own knowledge, or, as in many cases it must have been, an immediate revelation from heaven; whether his influence in any given case was dictation, suggestion, or superintendence; and however clearly we may trace in their writings the peculiar character, style, mental endowments, and circumstances of each; yet the whole of the Bible was written under the unerring guidance of the Holy Ghost, 2Ti 3:16.
Christ everywhere treats the Old Testament Scripture as infallibly true, and of divine authority-the word of God. To the New Testament writers inspiration was promised, Mt 10:19-20; Joh 14:26; 16:13; and they wrote and prophesied under its direction, 1Co 2:10-13; 14:37; Ga 1:12; 2Pe 1:21; 3:15; Re 1:1,10-19.
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But when they shall deliver you up, be under no anxiety what ye shall say; for it shall be given you in that very hour what ye should speak: for it is not you who are speaking, but the Spirit of your Father which is speaking in you.
But the Comforter, the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, which I have spoken to you.
But when he is come, the Spirit of truth, he will conduct you into all truth: for he shall not speak of himself; but whatsoever things he shall hear, he shall speak: and he will declare to you the things that shall come hereafter.
But to us hath God revealed them by his Spirit: for the Spirit searcheth out all things, even the depths of God. For who among men knoweth the things of man, save the spirit of man which is in him? so also the things of God knoweth no man, but the Spirit of God. read more. Now we have not received the spirit of the world, but the spirit which is from God; that we might know the things that are freely given to us of God. Which things also we speak, not in discourses framed by human wisdom, but taught by the Spirit of God; comparing spiritual things with spiritual.
If any man thinketh that he is a prophet, or spiritually gifted, let him acknowledge that the things which I write unto you are the commandments of the Lord.
For I neither received it from man, nor was taught, but by immediate revelation from Jesus Christ.
All scripture is given by the inspiration of God, and advantageous for doctrine, for reproof, for correction, for instruction in righteousness
THE revelation of Jesus Christ, which God gave to him, to shew to his servants the things which must shortly come to pass; and sending by his angel, he shewed them to his servant John:
I was [rapt] in spirit on the Lord's day, and heard behind me a great voice as of a trumpet, saying, I am the Alpha and the Omega, the first and the last; and what thou seest write in a book, and send to the churches which are in Asia: to Ephesus, and to Smyrna, and to Pergamos, and to Thyatira, and to Sardis, and to Philadelphia, and to Laodicea. read more. And I turned to see what voice spake to me. And when I turned round I saw seven lamps of gold; and in the midst of the seven lamps one like unto a son of man, clothed to the very feet, and girded about the breasts with a golden zone; his head and flowing locks white as a white fleece of wool, even as the snow; and his eyes as a flame of fire; and his feet resembled molten brass, as though they glowed in the furnace; and his voice was as the roar of many waters. And he held in his right hand seven stars; and out of his mouth proceeded a sharp two-edged sword; and his countenance was as when the sun shineth in his meridian lustre. And when I beheld him, I fell at his feet as dead: and he laid his right hand upon me, saying to me, Fear not; I am the first and the last, and I am the living one, though I was dead and lo! I am alive for evermore, Amen; and I hold the keys of hell and of death. Write the things which thou seest, and the things which are, and the things which shall be in future after these,
Easton
that extraordinary or supernatural divine influence vouchsafed to those who wrote the Holy Scriptures, rendering their writings infallible. "All scripture is given by inspiration of God" (R.V., "Every scripture inspired of God"), 2Ti 3:16. This is true of all the "sacred writings," not in the sense of their being works of genius or of supernatural insight, but as "theopneustic," i.e., "breathed into by God" in such a sense that the writers were supernaturally guided to express exactly what God intended them to express as a revelation of his mind and will. The testimony of the sacred writers themselves abundantly demonstrates this truth; and if they are infallible as teachers of doctrine, then the doctrine of plenary inspiration must be accepted. There are no errors in the Bible as it came from God, none have been proved to exist. Difficulties and phenomena we cannot explain are not errors. All these books of the Old and New Testaments are inspired. We do not say that they contain, but that they are, the Word of God. The gift of inspiration rendered the writers the organs of God, for the infallible communication of his mind and will, in the very manner and words in which it was originally given.
As to the nature of inspiration we have no information. This only we know, it rendered the writers infallible. They were all equally inspired, and are all equally infallible. The inspiration of the sacred writers did not change their characters. They retained all their individual peculiarities as thinkers or writers. (See Bible; Word of God.)
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All scripture is given by the inspiration of God, and advantageous for doctrine, for reproof, for correction, for instruction in righteousness
Fausets
The supernatural action of the Holy Spirit on the mind of the sacred writers whereby the Scriptures were not merely their own but the word of God. Scripture not merely contains but is the word of God. As the whole Godhead was joined to the whole manhood, and became the Incarnate Word, so the written word is at once perfectly divine and perfectly human; infallibly authoritative because it is the word of God, intelligible because in the language of men. If it were not human we should not understand it; if it were not divine it would not be an unerring guide. The term "scriptures" is attached to them exclusively in the word of God itself, as having an authority no other writings have (Joh 5:39; 10:34-36). They are called "the oracles of God" (Ro 3:2), i.e. divine utterances.
If Scripture were not plenarily and verbally sanctioned by God, its practical utility as a sure guide in all questions directly or indirectly affecting doctrine and practice would be materially impaired, for what means would there be of distinguishing the false in it from the true? Inspiration does not divest the writers of their several individualities of style, just as the inspired teachers in the early church were not passive machines in prophesying (1Co 14:32). "Where the Spirit of the Lord is there is liberty" (2Co 3:17). Their will became one with God's will; His Spirit acted on their spirit, so that their individuality had free play in the sphere of His inspiration. As to religious truths the collective Scriptures have unity of authorship; as to other matters their authorship is palpably as manifold as the writers. The variety is human, the unity divine. If the four evangelists were mere machines narrating the same events in the same order and words, they would cease to be independent witnesses. Their very discrepancies (only seeming ones) disprove collusion.
The solutions proposed in Harmonies, being necessarily conjectural, may or may not be the true ones; but they at least prove that the differences are not irreconcilable and would be cleared up if we knew all the facts. They test our faith, whether on reasonable evidence we will unreservedly believe His word in spite of some difficulties, designedly permitted for our probation. The slight variations in the Decalogue between Exodus 20 and its repetition Deuteronomy 5, and in Psalm 18 compared with 2 Samuel 22, in Psalm 14 compared with Psalm 53, and in New Testament quotations of Old Testament, (sometimes from Septuagint which varies from Hebrew, sometimes from neither in every word), all prove the Spirit-produced independence of the sacred writers who under divine guidance and sanction presented on different occasions the same substantial truths under different aspects, the one complementing the other.
One or two instances occur where the errors of transcribers cause a real discrepancy (2Ki 8:26, compared with 2Ch 22:2). A perpetual miracle alone could have prevented such very exceptional and palpable copyists' mistakes. But in seeming discrepancies, as between the accounts of the same event in different Gospels, each account presents some fresh aspect of divine truth; none containing the whole, but all together presenting the complete exhibition of the truth. Origen profoundly says: "in revelation as in nature we see a self concealing, self revealing God, who makes Himself known only to those who earnestly seek Him; in both we find stimulants to faith and occasions for unbelief." The assaults of adversaries on seemingly weak points have resulted in the eliciting of beautiful and delicate harmonies unperceived before; the gospel defenses have been proved the more impregnable, and the things meant to injure "have fallen out rather unto the furtherance of the gospel."
When once it is admitted that the New Testament writers were neither fanatics nor enthusiasts, (and infidelity has never yet produced a satisfactory theory to show them to have been either,) their miracles and their divine commission must also be admitted, for they expressly claim these. Thus, Paul (1Co 14:37), "if any man think himself a prophet, let him acknowledge that the things that I write unto you are the commandments of the Lord." And not only the things but the words; (1Co 2:13) "we speak not in the words which man's wisdom teacheth, but which the Holy Spirit teacheth." The "discerning of spirits" was one of the miraculous gifts in the apostolic churches. His appeal on the ground of miracles (1Co 2:4) which are taken for granted as notorious rather than asserted, (the incidental mention being a clear mark of truth because it excludes suspicion of design,) and to persons whose miraculous discernment of spirits enabled them to test such claims, is the strongest proof of the divine authority of his writings.
Peter (2Pe 3:16) classes Paul's epistles with "the other Scriptures"; therefore whatever inspiration is in the latter is in the former also. That inspiration excludes error from Scripture words, so far as these affect doctrine and morals, appears from Ps 12:6, "the words of the Lord are pure words, as silver tried in a furnace of earth, purified seven times." As our Lord promised the disciples His Holy Spirit, to teach them how and what they should say before magistrates (Mt 10:19-20), much more did the Spirit "abiding" with the church "for ever" (Joh 14:16) secure for the written word, the only surviving infallible oracle, the inspiration of the manner as well as the matter. So (Joh 16:13) "the Spirit of truth will guide you into all (the) truth," namely, not truth in general but Christian truth.
Also (Joh 14:26) "the Holy Spirit shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you." "He shall testify of Me" (Joh 15:26) "He will show you things to come ... He shall receive of Mine and shall show it unto you" (Joh 16:13-14). Paul (2Ti 3:16) declares that no part of the written word is uninspired, but "ALL" (literally, "every scripture," i.e. every portion) is "profitable" for the ends of a revelation, "doctrine, reproof (conjuting error: the two comprehending speculative divinity; then follows practical), correction (setting one right, 1Co 10:1-10), instruction (disciplinary training: De 13:5; 1Co 5:13) in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works"; as it makes him "perfect" it must be perfect itself.
Some parts were immediately communicated by God, and are called "apocalypse" or "revelation," as that to John, and to Paul (2Co 12:1; Ro 16:25). Others, as the historical parts, are matter of human testimony. But inspiration was as much needed to write known facts authoritatively as to communicate new truths; else why should certain facts be selected and others be passed by? Inspired prohibition is as miraculous as inspired utterance. Had the evangelists been left to themselves, they doubtless would have given many details of Jesus' early life which our curiosity would have desired, but which divine wisdom withheld, in order to concentrate all our attention on Christ's ministry and death. The historical parts are quoted by Paul as God's "law," because they have His sanction and contain covert lessons of God's truth and His principles of governing the world and the church (Ga 4:21).
Considering the vast amount of Mariolatry and idolatry which subsequently sprang up, the hand of God is marked in the absence from the Gospel histories of aught to countenance these errors. Sacred history is like "a dial in which the shadow, as well as the light, informs us" (Trench). The Spirit was needed to qualify the writers for giving what they have given, a condensed yet full and clear portraiture of Messiah, calculated to affect all hearts in every nation, and to sow in them seeds of faith, hope, and love. The minor details, such as Paul's direction to Timothy to "bring his cloth and parchments," and to" drink a little wine for his stomach's sake and his infirmities," are vivid touches which give life and nature to the picture, making us realize the circumstances and personality of the apostle and his disciple, and have their place in the inspired record, as each leaf has in the
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For I tell you assuredly, that till heaven and earth pass away, not one iota, or the smallest stroke of a letter, shall pass from the law, until all things shall be accomplished.
But when they shall deliver you up, be under no anxiety what ye shall say; for it shall be given you in that very hour what ye should speak: for it is not you who are speaking, but the Spirit of your Father which is speaking in you.
For I came to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law.
Verily I say unto you, There hath not arisen, from those born of women, a greater than John the Baptist: yet he that is the least in the kingdom of God is greater than he.
But he replying, said unto them, Have ye not read, that he who created them from the beginning, created them male and female?
"I am the God of Abraham, and the God of Isaac, and the God of Jacob?" God is not the God of the dead, but of the living.
He saith unto them, How then doth David by the Spirit call him Lord? saying,
Search the scriptures; for ye suppose in them ye have eternal life: and these are they which testify of me.
Jesus answered them, Is it not written in your law, "I said ye are gods?" If he called those gods, unto whom the word of God came, and the scripture cannot be broken;
If he called those gods, unto whom the word of God came, and the scripture cannot be broken; do ye say of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest because I said, I am the Son of God?
nor consider that it is expedient for us, that one man should die for the people, and that the whole nation be not destroyed.
And I will ask the Father, and he shall give you another Comforter, that he may abide with you for ever;
But the Comforter, the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, which I have spoken to you.
But when the Comforter is come, whom I will send unto you from the Father, the Spirit of truth, who proceedeth from the Father, he shall testify of me:
But when he is come, the Spirit of truth, he will conduct you into all truth: for he shall not speak of himself; but whatsoever things he shall hear, he shall speak: and he will declare to you the things that shall come hereafter.
But when he is come, the Spirit of truth, he will conduct you into all truth: for he shall not speak of himself; but whatsoever things he shall hear, he shall speak: and he will declare to you the things that shall come hereafter. He shall glorify me: for he shall take of mine, and shall shew it unto you.
Men and brethren, it must needs be that this scripture should be fulfilled, which the Holy Ghost delivered before by the mouth of David concerning Judas, who was the conductor of those who seized on Jesus.
And there came suddenly from heaven a sound as it were of a rushing mighty wind, and it filled the whole house where they were sitting.
For David speaketh concerning him, "I have seen the Lord always before me, for he is at my right hand, that I might not be shaken: therefore is my heart full of joy, and my tongue hath exulted; and still shall my flesh also repose in hope, read more. that thou wilt not leave my soul in the mansion of the dead, nor permit that Holy One of thine to see corruption. Thou hast made known to me the ways of life; thou shalt fill me with delight by thy countenance." Men and brethren, permit me to speak with freedom to you concerning the patriarch David, that he hath been both dead and buried, and his sepulchre is with us to this day. Being therefore a prophet, and knowing that God had sworn to him with an oath, that of the fruit of his loins, according to the flesh, he would raise up the Messiah to sit upon his throne; he, foreseeing this, spake of the resurrection of the Messiah, that his soul should not be left in the mansion of the dead, and that his flesh should not see corruption. This very Jesus hath God raised up, of which we all are witnesses. He therefore being exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, hath poured out this, which ye now see and hear.
But the things which God before announced by the mouth of all his prophets, that Messiah should suffer, he hath thus fulfilled.
whom the heaven indeed must receive, until the times of restoration of all things, which God hath spoken of by the mouth of all his holy prophets from the beginning of the world.
who by the mouth of David thy servant saidst, Why do the heathen so furiously rage, and the people meditate vain things?
Much in every view: the principal one indeed is, that the oracles of God were entrusted to them.
Now to him that is able to stablish you according to my gospel, and the preaching of Jesus Christ, agreeable to the revelation of the mystery; which was concealed from all former ages, but is now made manifest, and by the prophetical scriptures, according to the commandment of the eternal God, notified to all the Gentiles to bring them to the obedience of faith:
And my conversation and my preaching was not with persuasive words of human wisdom, but with demonstration of the Spirit, and of power:
Which things also we speak, not in discourses framed by human wisdom, but taught by the Spirit of God; comparing spiritual things with spiritual.
Defraud not one another, except it may be by consent occasionally, that ye may have more leisure for fasting and prayer; and come together again, lest Satan tempt you through your incontinence. But in this I speak my opinion only, not authoritatively.
But to the married not I command, but the Lord, That the wife be not separated from the husband:
But to the others I speak, not the Lord, If any brother hath a wife unbelieving, yet she chuseth to dwell with him, let him not put her away. And the wife which hath a husband not a believer, and he chuses to dwell with her, let her not put him away. read more. For the husband that believeth not is sanctified by the wife, and the wife who believeth not is sanctified by the husband: else indeed your children were unclean, but now are they holy. But if the unbelieving person depart, let him depart. A brother or a sister is not under bondage in these cases, but God hath called us unto peace.
Now concerning virgins, I have no commandment of the Lord; but I offer my opinion, as having obtained mercy from the Lord to be faithful. I think then that this is becoming, considering our present straits, that it is proper for a man to be thus. read more. Art thou bound to a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. But if thou shouldst marry, thou hast not sinned; and if a virgin marry, she hath not sinned; though such will have tribulation in the flesh; but I spare you. Now this I say, brethren, that the time is short. The conclusion is, that even they who have wives, should be as though they had not; and they who weep as though they wept not; and they who rejoice as though they rejoiced not; and they that purchase as though they possessed not; and they who use this world, as not abusing it: for the fashion of this world passeth away. But I would have you to be free from anxiety. He who is unmarried is anxious for the things of the Lord, how he shall please the Lord: but he who is married is anxious about the things of the world, how he shall please his wife. A wife and a virgin hath different pursuits: the unmarried woman is anxious about the things of the Lord, that she may be holy both in body and spirit; but the married woman is anxious about the things of the world, how she shall please her husband. Now I say this for your own advantage, and not that I should lay a snare in your way, but as what is seemly, and that you may wait on the Lord without distraction. But if a person supposes it would be unseemly for a virgin of his if she should pass the flower of her age [in celibacy], and that duty directs it should be so, let him do as he is inclined, he doth not sin: let such marry. But he that is stedfast in his heart, not having any necessity, but retaineth power over his own inclination, and hath determined this in his heart that he will preserve his own virgin state, doeth well. Wherefore though he who giveth in marriage doeth well, yet he who avoids a matrimonial connection, doeth better.
BUT I would not that you should be ignorant, brethren, that our fathers were all under the cloud, and all passed through the sea; and were all baptised unto Moses in the cloud and in the sea; read more. and did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual rock which followed them; but that rock was Christ. Nevertheless with the most of them God was not well pleased, for they were destroyed in the wilderness. Now these things were examples for us, that we might not be coveters of evil things, as they also coveted. Neither be ye idolaters as some of them; as it is written, "The people sat down to eat and drink, and rose up to sport themselves." Neither let us commit whoredom, as some of them also committed, and in one day fell twenty-three thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed by serpents. Neither murmur ye, as some of them also murmured, and perished by the destroyer.
Let the prophets two or three speak, and let the others judge.
And the spirits of the prophets are subject to the prophets.
And the spirits of the prophets are subject to the prophets.
If any man thinketh that he is a prophet, or spiritually gifted, let him acknowledge that the things which I write unto you are the commandments of the Lord.
For we write no other things to you than those which you know and acknowledge; and I trust also ye will acknowledge them even to the end.
For we are not as the many, adulterating the word of God; but as of sincerity, but as of God, in the sight of God, speak we in Christ.
Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.
IT is not expedient doubtless for me to boast. I will yet come to visions and revelations of the Lord.
since ye demand a proof that Christ speaketh in me, who to you-ward is not weak, but is mighty in you.
But I give you to understand, brethren, that the gospel which was preached by me is not a merely human ministry. For I neither received it from man, nor was taught, but by immediate revelation from Jesus Christ.
But to Abraham were the promises spoken, and to his seed. He saith not, To seeds, as unto many persons; but as to an individual, and to thy seed, which is Christ.
Tell me, ye that desire to be under the law, do ye not hear the law?
that by revelation he made known unto me the mystery, as I wrote unto you before briefly;
which in other generations was not made known to the children of men, as it hath been now revealed to his holy apostles and prophets by the Spirit;
for in him dwelleth all the fulness of the Godhead bodily; and ye are complete in him, who is the head of all principality and power:
All scripture is given by the inspiration of God, and advantageous for doctrine, for reproof, for correction, for instruction in righteousness
thou hast subjected all things under his feet." Now in subjecting all things to him, he left nothing unsubjected to him; but at present we see not yet all things subjected to him.
For both he that sanctifies, and they who are sanctified, are all of one. For which cause he is not ashamed to call them brethren,
LET us fear then lest, though a promise be left of entering into his rest, any one of you should appear to fail of obtaining it. For we are hearing the same gospel preached as they did; but the word heard did not profit them, not being incorporated by faith with those who heard it. read more. For we who have believed, have entered into the rest, even as he said, "So, I sware in my wrath, that they shall not enter into my rest;" and that notwithstanding the works were done from the foundation of the world. For he said in a certain passage concerning the seventh day to this purport, "And God rested on the seventh day from all his works." And in this passage again, "They shall not enter into my rest." Forasmuch therefore as it remaineth for some to enter into it, and they who first had the gospel preached to them entered not in because of unbelief; again he limiteth a certain day, saying by David, To-day, after so long a time; as it is said, "To-day if ye will hear his voice harden not your hearts." For if Joshua had given them the rest, he would not afterwards have spoken of another day. A sabbatical rest then still remaineth for the people of God. For he that is entered into his rest, he also hath rested from his works, as God did from his own. Let us then earnestly endeavour to enter into that rest, lest any person fall after the same example of unbelief.
investigating to what time and to what conjuncture the Spirit of Christ in them pointed, when predicting the sufferings coming upon Christ, and the glories subsequent thereto.
Knowing this in the first place, that all scriptural prophecy is not from any man's own suggestions. For prophecy in old time came not by the will of man: but the holy men of God spake under the impulse of the Holy Ghost.
as also in all his epistles, speaking in them of these things, of which some are difficult to be understood, which the uninstructed and the unstable torture, as indeed they do the rest of the scriptures unto their own destruction.
and if any take away from the words of the book of this prophecy, God will take away his part from the book of life, and from the holy city, and from the things which are written in this book.
Hastings
The subject comprises the doctrine of inspiration in the Bible, and the doctrine of the inspiration of the Bible, together with what forms the transition from the one to the other, the account given of the prophetic consciousness, and the teaching of the NT about the OT.
1. The agent of inspiration is the Holy Spirit (see p. 360) or Spirit of God, who is active in Creation (Ge 1:2; Ps 104:30), is imparted to man that the dust may become living soul (Ge 2:7), is the source of exceptional powers of body (Jg 6:34; 14:6,19) or skill (Ex 35:31); but is pre-eminently manifest in prophecy (wh. see). The NT doctrine of the presence and power of the Spirit of God in the renewed life of the believer is anticipated in the OT, inasmuch as to the Spirit's operations are attributed wisdom (Job 32:8; 1Ki 3:28; De 34:9), courage (Jg 13:25; 14:6), penitence, moral strength, and purity (Ne 9:20; Ps 51:11; Isa 63:10; Eze 36:26; Zec 12:10). The promise of the Spirit by Christ to His disciples was fulfilled when He Himself after the Resurrection breathed on them, and said, 'Receive ye the Holy Ghost' (Joh 20:22), and after His Ascension the Spirit descended on the Church with the outward signs of the wind and fire (Ac 2:2-3). The Christian life as such is an inspired life, but the operation of the Spirit is represented in the NT in two forms; there are the extraordinary gifts (charisms)
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All things are delivered up to me by my Father: and no person knoweth the Son but the Father; neither knoweth any person the Father but the Son, and he to whom the Son is pleased to reveal him.
He saith unto them, How then doth David by the Spirit call him Lord? saying,
And he said unto them, O ye void of understanding, and slow of heart to believe all that the prophets have spoken!
But the Comforter, the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, which I have spoken to you.
But when he is come, the Spirit of truth, he will conduct you into all truth: for he shall not speak of himself; but whatsoever things he shall hear, he shall speak: and he will declare to you the things that shall come hereafter.
And so speaking, he breathed on them, and said, Receive the Holy Ghost:
And there came suddenly from heaven a sound as it were of a rushing mighty wind, and it filled the whole house where they were sitting. And there was an appearance to them of divided tongues, as of fire, and it rested on every one of them.
Having then different gifts according to the grace which is given unto us, if it be prophecy, speak according to the analogy of faith; or if the deacon's office, be active in the service; or he that teacheth, in teaching; read more. or he that exhorteth, in exhortation; he that distributes, let him do it with simplicity; he that presideth, with diligence; he that is employed in acts of mercy, with cheerfulness.
And these also hath God placed in the church, first apostles, secondly prophets, thirdly teachers, next miracles, then gifts of healings, helpers, directors, different kinds of tongues.
But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, fidelity, meekness, temperance; against such there is no law.
All scripture is given by the inspiration of God, and advantageous for doctrine, for reproof, for correction, for instruction in righteousness
For prophecy in old time came not by the will of man: but the holy men of God spake under the impulse of the Holy Ghost.
Morish
Though this word occurs in the Bible but once in reference to the scriptures, yet the one statement in which it is found is important and full of deep meaning: "Every scripture is divinely inspired literally, 'God-breathed', and is profitable for teaching, for conviction, for correction, for instruction in righteousness; that the man of God may be complete, fully fitted to every good work." 2Ti 3:16-17. This places all scripture on one basis as to inspiration, whether it be historical, doctrinal, or prophetic. We learn by this passage that not simply the persons who wrote were inspired, but the writings themselves are divinely inspired. Cf. 2Pe 1:21.
All writings are composed of words, and if these writings are inspired, the words are inspired. This is what is commonly called 'verbal inspiration.' Other passages speak of the importance of 'words:' Peter said, "To whom shall we go? thou hast the words (??????) of eternal life," Joh 6:68: and we find those words in the Gospels. When it was a question of Gentiles being brought into blessing without being circumcised, James in his address appealed to the 'words' of the prophets. Ac 15:15. Paul in writing to the Corinthian saints said, "Which things also we speak, not in the 'words' (?????) which man's wisdom teacheth, but which the Holy Ghost teacheth." 1Co 2:13. The Holy Spirit taught Paul what words to use. The whole of scripture forms the word of God, and both in the O.T. and in the N.T. we read of 'the words of God.' 1Ch 25:5; Ezr 9:4; Ps 107:11; Joh 3:34; 8:47; Re 17:17. Neither must His word be added to, or taken from. De 4:2; 12:32; Re 22:18-19.
The above passages should carry conviction to simple souls that every scripture is God-inspired. As nothing less than this is worthy of God, so nothing less than this would meet the need of man. Amid the many uncertain things around him he needs words upon which his faith can be based, and in the inspired scriptures he has them. The Lord Jesus said, "The words (??????) that I speak unto you, they are spirit and they are life." Joh 6:63. He had the words of eternal life; and, through the grace of God, many a soul has found them to be such, and has no more doubt of the plenary inspiration of scripture than of the existence of God Himself.
It may be noted that scripture records the sayings of wicked men, and of Satan himself. It need scarcely be said that it is not the sayings but the records of them that are inspired. Paul also, when writing on the question of marriage, makes a distinction between what he wrote as his judgement, and what he wrote as commandments of the Lord. "I speak this by permission," he says; and again, "I give my judgement." 1Co 7:6,10,12,25. He was inspired to record his spiritual judgement and to point out that it was not a command.
Some have a difficulty as to what has been called the human element in inspiration. If the words of scripture are inspired, it has been asked, how is it that the style of the writer is so manifest? John's style, for instance, being clearly distinguishable from that of Paul. The simple answer is that it is as if one used, so to speak, different kinds of pens to write with. God made the mind of man as well as his body, and was surely able to use the mind of each of the writers He employed, and yet cause him to write exactly what He wished. God took possession of the mind of man to declare His own purposes with regard to man.
Further, it has been asserted that the doctrine of verbal inspiration is valueless, because of diversities in the Greek manuscripts, which in some places prevent any one from determining what are the words God caused to be written. But this does not in any way touch the question of inspiration, which is, that the words written were inspired by God. Whether we have a correct copy is quite another question. The variations in the Greek manuscripts do not affect any one of the fundamental doctrines of Christianity, and only in a few places are the words doubtful.
Another objection to the value of verbal inspiration is that most persons read scripture in a translation, the words of which cannot, it is alleged, be said to be inspired. But if the translation conveys exactly the same meaning as in the original, the words can be said to be inspired: for instance, the words 'God is love,' may surely be said to be the same as ? ???? ????? ?????, or Deus caritas est, Dieu est amour, or Dio ? carit?, to those who can read them. It may be that the translations from which the above are taken cannot in all places be said to be the same as the Greek; but this only shows the great importance of each having a correct translation in his vernacular tongue. And it must not be forgotten that the Lord Himself and those who wrote the New Testament often quoted the Septuagint, which is a translation from the Hebrew; and they quoted it as scripture.
Nothing can exceed the importance of having true thoughts of the inspiration of scripture. As no human author would allow his amanuensis to write what he did not mean, so surely what is called the word of God is God's own production, though given through the instrumentality of man. Though there were many writers, separated by thousands of years, there is a divine unity in the whole, showing plainly that one and only one could have been its Author. That One can only have been the Almighty
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For he whom God hath sent speaketh the words of God: for God hath not given the Spirit by measure unto him.
The Spirit is the life-giving power; the flesh contributeth nothing: the declarations which I make to you, they are spirit, and they are life.
Then Simon Peter answered him, Lord, unto whom shall we go from thee? thou hast the words of eternal life.
He that is of God heareth the words of God: ye therefore do not hear him, because ye are not of God.
And in accord with this are the words of the prophets; as it is written,
Which things also we speak, not in discourses framed by human wisdom, but taught by the Spirit of God; comparing spiritual things with spiritual.
But to the married not I command, but the Lord, That the wife be not separated from the husband:
But to the others I speak, not the Lord, If any brother hath a wife unbelieving, yet she chuseth to dwell with him, let him not put her away.
Now concerning virgins, I have no commandment of the Lord; but I offer my opinion, as having obtained mercy from the Lord to be faithful.
All scripture is given by the inspiration of God, and advantageous for doctrine, for reproof, for correction, for instruction in righteousness that the man of God may be properly furnished, fully qualified for every good work.
For prophecy in old time came not by the will of man: but the holy men of God spake under the impulse of the Holy Ghost.
For God hath put it into their hearts to do his will, to perform one purpose, even to give their kingdom to the beast, until the words of God are fulfilled.
For I testify to every one who heareth the words of the prophecy of this book, If any man add to these things, God will lay upon him the plagues that are written in this book: and if any take away from the words of the book of this prophecy, God will take away his part from the book of life, and from the holy city, and from the things which are written in this book.
Smith
Inspiration.
Dr. Knapp given as the definition of inspiration, "an extra-ordinary divine agency upon teachers while giving instruction, whether oral or written, by which they were taught what and how they should write or speak." Without deciding on any of the various theories of inspiration, the general doctrine of Christians is that the Bible is so inspired by God that it is the infallible guide of men, and is perfectly trustworthy in all its parts, as given by God.
Watsons
INSPIRATION, the conveying of certain extraordinary and supernatural notices or thoughts into the soul; or it denotes any supernatural influence of God upon the mind of a rational creature, whereby he is formed to a degree of intellectual improvement, to which he could not have attained in his present circumstances in a natural way. In the first and highest sense, the prophets, evangelists, and Apostles are said to have spoken and written by divine inspiration. This inspiration of the Old Testament Scriptures is so expressly attested by our Lord and his Apostles, that among those who receive them as a divine revelation the only question relates to the inspiration of the New Testament. On this subject it has been well observed:
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But when they shall deliver you up, be under no anxiety what ye shall say; for it shall be given you in that very hour what ye should speak: for it is not you who are speaking, but the Spirit of your Father which is speaking in you.
Go therefore, make disciples among all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost:
Go therefore, make disciples among all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo! I am with you at all times even to the end of the world. Amen.
And he appointed twelve to be with him, and to send them out to preach:
He that believeth and is baptised shall be saved; and he that believeth not shall be damned.
SINCE many have attempted to compose a narrative of facts, confirmed to us by the fullest evidence: exactly as they delivered them to us, who were eve witnesses from the first, and ministers of the word; read more. it seemed right to me also, having obtained accurate knowledge of all things from above, to write to thee in regular order, most excellent Theophilus, to the intent that thou mayest clearly know the certainty of those matters, concerning which thou hast been instructed.
He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth Him that sent me.
for I will give you a mouth and wisdom, which all your adversaries shall be utterly unable to contradict or resist.
And I will ask the Father, and he shall give you another Comforter, that he may abide with you for ever; the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; because he dwelleth with you, and shall be in you.
But the Comforter, the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, which I have spoken to you.
This is my commandment, That ye love one another, just as I have loved you.
I have many things to say to you, but ye cannot bear them just now. But when he is come, the Spirit of truth, he will conduct you into all truth: for he shall not speak of himself; but whatsoever things he shall hear, he shall speak: and he will declare to you the things that shall come hereafter.
And not for them do I make request only, but also for those who shall believe in me through their word; that all may be one; as thou, Father, in me, and I in thee, that these also may be one in us: that the world may believe that thou hast sent me.
Now many other miracles did Jesus therefore also in the presence of his disciples, which are not written in this book: but these are written, that ye might believe that Jesus is the Messiah, the Son of God; and that believing ye might have life through his name.
This is the disciple who is testifing of these things, and hath written these things: and we know that his testimony is true.
Men and brethren, it must needs be that this scripture should be fulfilled, which the Holy Ghost delivered before by the mouth of David concerning Judas, who was the conductor of those who seized on Jesus.
who by the mouth of David thy servant saidst, Why do the heathen so furiously rage, and the people meditate vain things?
In which pursuits, even as I was going to Damascus with authority and a commission from the chief priests, at midday, O king, I saw on the road a light from heaven, beyond the splendour of the sun, shining around myself and those who were travelling with me. read more. And as we were all fallen prostrate on the earth, I heard a voice speaking to me, and saving in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is difficult for thee to kick against the goads. Then I said, Who art thou, Lord? And he replied, I am Jesus whom thou art persecuting. Notwithstanding, arise, and stand on thy feet: for to this end have I appeared to thee, to ordain thee both a minister and a witness of the things which thou hast seen, and of those which I will shew thee; delivering thee both from the people, and from the Gentiles, to whom now I send thee, to open their eyes, to convert them from darkness to light, and from the dominion of Satan unto God, that they may receive remission of sins, and an inheritance with those who are sanctified by faith which is in me.
So being divided in sentiment among themselves, they broke up, Paul adding one word, That well had the Holy Ghost spoken by Isaiah the prophet unto our fathers,
But to us hath God revealed them by his Spirit: for the Spirit searcheth out all things, even the depths of God.
Now we have not received the spirit of the world, but the spirit which is from God; that we might know the things that are freely given to us of God. Which things also we speak, not in discourses framed by human wisdom, but taught by the Spirit of God; comparing spiritual things with spiritual.
If any man thinketh that he is a prophet, or spiritually gifted, let him acknowledge that the things which I write unto you are the commandments of the Lord.
PAUL the apostle (not [sent] from men, nor by man, but by Jesus Christ, and our Father who raised him from the dead),
For I neither received it from man, nor was taught, but by immediate revelation from Jesus Christ.
But when it pleased God, who selected me from my mother's womb, and called me by his grace, to reveal his Son in me, that I might preach the glad tidings of him to the nations, immediately I conferred not with flesh and blood, read more. nor went up to Jerusalem to those who were apostles before me; but I went away into Arabia, and returned again unto Damascus.
built up on the foundation of apostles and prophets, Jesus Christ himself being the chief corner stone;
Luke, the beloved physician, saluteth you, and Demas.
And when this epistle hath been read among you, cause that it also be read in the church of the Laodiceans, and that ye also read that from Laodicea.
For this cause do we also give thanks to God unceasingly, because when ye received the word reported by us from God, ye received it not as the word of man, but, as it is in truth, the word of God, which worketh also effectually in you that believe.
All scripture is given by the inspiration of God, and advantageous for doctrine, for reproof, for correction, for instruction in righteousness
investigating to what time and to what conjuncture the Spirit of Christ in them pointed, when predicting the sufferings coming upon Christ, and the glories subsequent thereto.
For prophecy in old time came not by the will of man: but the holy men of God spake under the impulse of the Holy Ghost.
to remember the words, that have been spoken aforetime by the holy prophets, and the injunction of us the apostles of the Lord and Saviour:
And account the long suffering of our Lord conducive to salvation; as our beloved brother Paul also, according to the wisdom given to him, hath written unto you;
We are of God: he that knoweth God heareth us; he that is not of God heareth us not. By this we know the spirit of truth and the spirit of delusion.
THE revelation of Jesus Christ, which God gave to him, to shew to his servants the things which must shortly come to pass; and sending by his angel, he shewed them to his servant John:
I was [rapt] in spirit on the Lord's day, and heard behind me a great voice as of a trumpet, saying, I am the Alpha and the Omega, the first and the last; and what thou seest write in a book, and send to the churches which are in Asia: to Ephesus, and to Smyrna, and to Pergamos, and to Thyatira, and to Sardis, and to Philadelphia, and to Laodicea. read more. And I turned to see what voice spake to me. And when I turned round I saw seven lamps of gold; and in the midst of the seven lamps one like unto a son of man, clothed to the very feet, and girded about the breasts with a golden zone; his head and flowing locks white as a white fleece of wool, even as the snow; and his eyes as a flame of fire; and his feet resembled molten brass, as though they glowed in the furnace; and his voice was as the roar of many waters. And he held in his right hand seven stars; and out of his mouth proceeded a sharp two-edged sword; and his countenance was as when the sun shineth in his meridian lustre. And when I beheld him, I fell at his feet as dead: and he laid his right hand upon me, saying to me, Fear not; I am the first and the last, and I am the living one, though I was dead and lo! I am alive for evermore, Amen; and I hold the keys of hell and of death. Write the things which thou seest, and the things which are, and the things which shall be in future after these,
And the wall of the city had twelve foundations, and on them the names of the twelve apostles of the Lamb.