Theology 1 -- Lesson 6-8

Explanation how three (3) other direct assertions of the Divine origin of Scripture in other passages support the doctrine of inspiration

Num 1:1 - "the LORD spoke to Moses." 2 Pet 3:2 - Peter said the words of the Apostles were just as important as "the words" spoken by the OT prophets. 2 Pet 3:15-16 - Peter equated Paul's epistles with the "rest of the Scriptures."

Explanation of the purpose of inspiration

To assure that people would have God's complete canonical revelatory message to them, without any admixture (blending) of error. ("admixture" - This word is used when the element mixed in is out of harmony with other aspects.)

Dr. Mook's working definition of the inspiration of Scripture

Working Definition: God, by the Holy Spirit, moved the human authors of Scripture, so that, through and without violating their own personalities, they, without error, composed and recorded God's complete canonical message to man in the words of the original autographs of the Bible.

Explanation of three (3) deductive proofs for the doctrine of inspiration

1. The self-attestation of Scripture 2. The unity of the Bible 3. The superiority of the Bible a) factually b) morally c) dynamically

Explanation of what is and is not meant by the evangelical doctrine of the perspicuity of Scripture.

1. What this does not mean. The doctrine of the perspicuity of Scripture does not mean that the Christian actually understands and can explain every passage of Scripture (cf. 2 Pet 3:16). (Martin Luther distinguished between external/objective vs. internal illumination.) 2. What the doctrine does mean. The doctrine means that the central message of the Bible concerning the glorious reign of the Triune God is so clearly stated that the simplest Christian has, by the Holy Spirit, the ability to understand, judge aright, and welcome that message.

Exegetical proofs from 2 Tim 3:16, 2 Pet 1:21; and 1 Cor 2:13 for the inspiration of Scripture

2 Tim 3:16 a) pasa ("all") agrees in gender and number with graphe. It means "all" in the sense of "every." Thus each and every part of Scripture is inspired. b) graphe, while synonymous with grammata in v.15, stresses the words and larger units of the text. c) Conclusion: 2 Tim 3:16 asserts the fact, not the process of inspiration. 2 Pet 1:21 a) This passage gives the only description of the process of inspiration. Scripture does not reveal the details of the dynamics of inspiration. Like the dynamics of the virgin conception, this is one of the "secret things" God has chosen not to reveal. b) This passage clearly relates to the divine origin (not interpretation) of Scripture. 1 Cor 2:13. a) The "we," and the "us" of 2:6-16 refers to Paul and the other Apostles. b) The "wisdom" (v. 6), the "hidden wisdom which God ordained . . . for our glory" (v. 7), the "things which God has prepared for those who love Him" (v. 9), and the "things that have been freely given to us by God" (v. 12) are the same. And these things are what Paul speaks in v. 13.

Explanation of and response to the following false theories of inspiration of Scripture: natural inspiration; endorsement inspiration; partial inspiration; existential inspiration; concept/dynamic inspiration

A. Natural Inspiration. (1) Definition. The Bible is the work of the natural religious genius of the Jewish writers, which genius was, at times, deepened to discover divine truths. This comes through only in the sublime passages. Many passages are fictional and fanciful. (2) Objection. How could the mind of man ever invent the God of the Bible, the Person of Jesus Christ, the specific prophecies of Scripture, or the biblical plan of salvation? This view denies the claims by the authors that their writings originated with God (Heb 1:1; Matt 5:18; 2 Tim 3:16; 2 Pet 1:20; John 14:26; 16:13). B. Endorsement Inspiration. (1) Definition. The writers of the Bible wrote apart from Divine assistance. Then God approved their work and infused it with His authority. This view is analogous to Adoptionistic Monarchianism. (2) Objection. Once again, this view is optimistic about man's nature, and denies the claims by the authors that their writings originated with God (Heb 1:1; Matt 5:18; 2 Tim 3:16; 2 Pet 1:20; John 14:26; 16:13). It also fails to account for the infallible nature of the Bible. C. Partial Inspiration. (1) Definition. God inspired the doctrinal and moral portions of the Bible, but not its historical and scientific portions. For instance, Daniel Fuller maintained that only the aspects that lead to salvation are inspired. (2) Objection. So much in biblical doctrine and morals depends on the accuracy of the historical and scientific aspects of Scripture. The deity of Christ depends on His veracity concerning all things, including His verbal adherence to the truth of the creation account, the account of Jonah being swallowed by the great fish, etc. And the doctrines of imputed sin and justification are linked to the historicity of Adam and his sin (Rom 5:12-19). One cannot divorce the doctrinal from the historical and scientific in the Bible without destroying the basis for the doctrine. Besides, to whose human judgment should we concede the determination of which words are Divinely inspired? In this endeavor, man stands as ultimate judge over God's Word. D. Existential Inspiration. (e.g., Neo-orthodoxy) (1) Definition. The Bible is a human book which God has sovereignly chosen to use to communicate personal truth to man. This truth is communicated in a moment of existential encounter between Jesus Christ and the individual. In this moment the portion of fallible Scripture that the person is reading is used by Christ to confront that person. In this way, and only in this moment, and only for that person, the human fallible words of the Bible become the word of God. (2) Objection. This view is ultimately subjective. There is no objective control over what is truth in the existential moment, since the words in and of themselves may be fallible. What is to ultimately assure that one man's encounter is not valid because in it he receives an understanding that Jesus was no more than a man? d. Concept/Dynamic Inspiration. (1) Definition. God gave the concepts or thoughts of Scripture to the writers, but left them free to express those thoughts in their own words (including the use of erroneous stories). (2) Objection. Thoughts cannot be explicitly and accurately expressed without symbols that we call words. The writers could not receive the concepts revealed by God without receiving them through specific words. Besides, even if man could receive God's thoughts in a non-verbal way, his own finite limitations would restrict any ability he might have to choose the proper words to accurately convey God's thoughts. Since each word has its own denotation and connotation in a given context, one word can change the thought expressed. So, if man is free to choose his own words to express certain concepts, he might choose words that would unintentionally skew the meaning. Furthermore, if we factor in man's depravity, the writers might have intentionally distorted the thoughts with faulty words. In any event, the final composition would ultimately be controlled by man, not by God. The Bible would not be a Divine book.

Explanation of how and why revelation is distinguished from inspiration, illumination, and guidance

Revelation: God's activity of directly, mediately or immediately communicating truth. Once God's activity was complete at a given time, the product of the activity, which is the truth that was revealed, is also called "revelation." Inspiration: God's activity in insuring an accurate recording of the content of revelation in specific words. Illumination: God's enabling the individual regenerate person to spiritually appreciate and welcome that which He has already revealed. Illumination: the ministry of the Holy Spirit by which He enables a regenerate individual to spiritually "discern" ("judge aright") the things revealed by the "words which the Holy Spirit teaches." Guidance:It is not revelation. It is not a direct communication from God. But guidance is a Divine activity that is a function of illumination. It is the Divine activity of helping an individual to understand how a specific aspect of the scriptural revelation relates to his/her circumstances (application).

Definition of salvific illumination

Salvific illumination is the ministry of God by which He enables the individual person to spiritually and intimately (as an aspect of friendship with God) understand, approve, appreciate, and welcome the Scriptures. It is the ministry of God by which He enables an individual to "discern" (judge with approval) the things revealed by the "words which the Holy Spirit teaches" (1 Cor 2:14-15;

Definition of the eternality of Scripture with one (1) example of a limited application

The Scriptures are eternal in existence, but not necessarily eternally applicable in a primary sense. While some benefit may be derived from Scripture in each dispensation, certain passages were not meant to have primary application in every dispensation. Matt 24:35 - "Heaven and earth will pass away, but My words will by no means pass away."

Definition of the sufficiency of Scripture with one (1) proof-passage

The Scriptures give man adequate information about the nature and will of God, and the nature of spiritual and physical realities. This assertion does not mean that God has revealed everything about Himself and everything He has created. But it does mean that God has revealed all that He deemed necessary to know about Him, His salvation, and His will for man and the rest of creation. 2 Pet 1:3-4 - as His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue, by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust.

Definition of the animation of Scripture with two (2) biblical examples

The Scriptures, by virtue of their inspiration and use by the Holy Spirit, contain and convey the life of God, producing great spiritual effects. a. the power of God (Rom 1:16). b. living and powerful (Heb 4:12).

Explanation of all aspects of extent of inspiration

a. To the words and syntax of Scripture (1 Cor 2:13) - verbal. b. To every aspect of Scripture (2 Tim 3:16) - plenary. c. To the original autographs of the Bible. Only the original words and syntax as they were first written were inspired - not subsequent copies or translations. Technically, only the words and syntax of the original autographs constitute the Word of God written. A copy or translation can be called the Word of God in a derivative sense only insofar as it accurately reproduces or translates the original words and syntax. The science of textual criticism is the means by which we discern the original text in the midst of the many copies of the original. d. To the canonical books, not to other writings or sermons by the human authors of Scripture. 2 Tim 3:16 says that "Scripture" is inspired. Other statements by these authors, whether oral or written, would also have been given by God and divinely authoritative - but only for a limited group or time. Such special revelation was not "Scripture" and was not "inspired." It was not "canon," i.e. "standard" for all people.