The infallibility and divine authority of the Scriptures are due to the fact that they are the word of God; and they are the word of God because they were given by the inspiration of the Holy Ghost.
A. The Nature of Inspiration. Definition.
The nature of inspiration is to be learnt from the Scriptures; from their didactic statements, and from their phenomena. There are certain general facts or principles which underlie the Bible, which are assumed in all its teachings, and which therefore must be assumed in its interpretation. We must, for example, assume, (1.) That God is not the unconscious ground of all things; nor an unintelligent force; nor a name for the moral order of the universe; nor mere causality; but a Spirit, — a self-conscious, intelligent,
voluntary agent, possessing all the attributes of our spirits without limitation, and to an infinite degree. (2.) That He is the creator of the world, and extra-mundane, existing before, and independently of it; not its soul, life, or animating principle; but its maker, preserver, and ruler. (3.) That as a spirit He is everywhere present, and everywhere active, preserving and governing all his creatures and all their actions. (4.) That while both in the external world and in the world of mind He generally acts according to fixed laws and through secondary causes, He is free to act, and often does act immediately, or without the intervention of such causes, as in creation, regeneration, and miracles. (5.) That the Bible contains a divine, or supernatural revelation. The present question is not, Whether the Bible is what it claims to be; but, What does it teach as to the nature and effects of the influence under which it was written?
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.
B. Inspiration Supernatural.
This definition includes several distinct points. First. Inspiration is a supernatural influence. It is thus distinguished, on the one hand from the providential agency of God, which is everywhere and always in operation; and on the other hand, from the gracious operations of the Spirit on the hearts of his people. According to the Scriptures, and the common views of men, a marked distinction is to be made between those effects which are due to the efficiency of God operating regularly through second causes, and those which are produced by his immediate efficiency without the intervention of such causes. The one class of effects is natural; the other, supernatural. Inspiration belongs to the latter class. It is not a natural effect due to the inward state of its subject, or to the influence of external circumstances.
No less obvious is the distinction which the Bible makes between the gracious operations of the Spirit and those by which extraordinary gifts are bestowed upon particular persons. Inspiration, therefore, is not to be confounded with spiritual illumination. They differ, first, as to their subjects. The subjects of inspiration are a few selected persons; the subjects of spiritual illumination are all true believers. And, secondly, they differ as to their design. The
design of the former is to render certain men infallible as teachers. the design of the latter is to render men holy; and of course they differ as to their effects. Inspiration in itself has no sanctifying influence. Balaam was inspired. Saul was among the prophets. Caiaphas uttered a prediction which “he spake not of himself.” (John xi. 51.) In the last day many will be able to say to Christ, “Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?” To whom he will say: “I never knew you; depart from me, ye that work iniquity.” (Matt. vii. 22, 23.)
C. Distinction between Revelation and Inspiration.
Second. The above definition assumes a difference between revelation and inspiration. They differ, first, as to their object. The object of revelation is the communication of knowledge. The object or design of inspiration is to secure infallibility in teaching. Consequently they differ, secondly, in their effects. The effect of revelation was to render its recipient wiser. The effect of inspiration was to preserve him from error in teaching. These two gifts were often enjoyed by the same person at the same time. That is, the Spirit often imparted knowledge, and controlled in its communication orally or in writing to others. This was no doubt the case with the Psalmists, and often with the Prophets and Apostles. Often, however, the revelations were made at one time, and were subsequently, under the guidance of the Spirit, committed to writing. Thus the Apostle Paul tells us that he received his knowledge of the gospel not from man, but by revelation from Jesus Christ; and this knowledge he communicated from time to time in his discourses and epistles. In many cases these gifts were separated. Many of the sacred writers, although inspired, received no revelations. This was probably the fact with the authors of the historical books of the Old Testament. The evangelist Luke does not refer his knowledge of the events which he records to revelation, but says he derived it from those which from the beginning were eyewitnesses, and ministers of the Word.” (Luke i. 2.) It is immaterial to us where Moses obtained his knowledge of the events recorded in the book of Genesis; whether from early documents, from tradition, or from direct revelation. No more causes are to be assumed for any effect than are necessary. If the sacred writer had sufficient sources of knowledge in themselves, or in those about them, there is no need to assume any direct revelation. It is enough for us that they were rendered infallible as teachers.