How Did God Inspire the Biblical Authors?
By Goodreads Author Eli Kittim
Our Teacher Should Be the Holy Spirit
Before I venture out to expound on how Biblical āinspirationā occurs, itās important to first say a few words about who determines the āmeaningā of a text. In other words, where should we get our āhermeneuticā from? Should we draw it from our personal responses? Or should we conform to what the scholars say? But isnāt that still speculation and conjecture either way? Yes, it is! And it could be totally wrong, even if itās a long-held consensus held by leading scholars! So what determines the meaning of a text? Is it Bible-study tools? No because they only give us a partial understanding. The short answer is: the Holy Spirit! Just as the Holy Spirit is responsible for āinspiringā the Biblical authors, so it is also responsible for communicating the āmeaningā to its ārecipients.ā However, its recipients are not just anyone. They are neither those who openly profess to be ārebornā Christians nor those who post Facebook memes, āRepent or Go to Hell.ā Rather, theyāre the true, authentic Christians who donāt show off and hardly ever talk about their status as saved believers. Unbeknownst to the Cessationists, they hear from God ādirectly.ā And they can interpret the Bible not based on current theological trends or methods of exegesis but on the word of the Spirit! So, they are āin the know.ā Ideally, this is where the meaning of Scripture should come from! Bible-study tools wonāt reveal these meanings no matter how sophisticated they might be. Now, letās get back to the concept of Biblical āinspiration.ā
Can the Bible Limit What God Can and Cannot Do?
There are many modern Biblical interpreters who hold to a form of āPelagianism.ā In ancient times, the Pelagian heresy comprised the Christian theological position that the human will alone is capable of choosing the good without the assistance of grace or any divine aid. Even Jesusā salvific atonement becomes ultimately irrelevant in this view. These people, and I have met quite a few of them, donāt believe that the Spirit plays any significant role in our salvation. According to them, all we need to do is to follow the external dictates of the Bible. In this view, the Bible replaces God and thus becomes God-like, so to speak. Besides contradicting large portions of the New Testament, this position is also heretical in another way because it presents a counterfeit Christianity; that is to say, it presents the exact opposite of what authentic salvation truly consists of. It rejects inward spiritual experiences that lead to true āunionā with God and promotes only an external form of obedience to rules and regulations. Jesus himself explains that such people donāt know God; they have neither heard from him nor do they know his āwordā:
āYou have never heard his voice or seen his
form, and you do not have his word abiding
in you, because you do not believe him
whom he has sentā (Jn 5.27-38).
Jesus nails it. Their erroneous doctrine is based on disbelief. In essence, they donāt even believe in Jesus. He goes on to say:
āYou search the Scriptures because you
think that in them you have eternal life; it is
these that testify about Meā (Jn 5.39).
So, for them, the Bible has supplanted the Godhead and has become their āgod.ā Itās no longer God the Father, God the Son, or God the Holy Spirit who holds sway but rather the Bible per se and nothing but the Bible. Thatās a form of idol-worship where āa means to an endā has suddenly become an end in itself! The King-James Only cult is a case in point!
What is more, as far as Biblical inspiration is concerned, most modern scholars typically say that the Holy Spirit did not give the New Testament authors each and every word by dictation. To which I say, why not? They try desperately to fit in with the modern-secular, liberal culture that does not believe in supernatural phenomena and mocks all forms of divine communications. And yet, according to the Bible, these communications do exist (see 2 Tim. 3:16ā17)!
The Bible stands or falls on the presence or absence of these divine communications. What ever happened to the Old Testament declaration: āThus says the LORDā? Why water it down? Why dilute it to make it more palatable to the masses? Either God communicates with the human family or he doesnāt. In other words, either the Bible is the word of God or it isnāt. Itās that simple. By comparison, youāre either pregnant or youāre not. Thereās no in between. Either God directly spoke to Isaiah and to Jeremiah or he didnāt. If he did, the Bible is transcribing divine communications. If he didnāt, then the Bible is the word of man. But if God indeed spoke to Isaiah, why couldnāt he equally speak to the Biblical authors, giving them the precise words audibly? After all, the authors themselves claimed to have heard God speak, saying, āThis is my beloved Son, with whom I am well pleasedā (Mt. 3.17). Besides, Jesus himself openly declares:
āFor I did not speak on my own, but the
Father who sent me commanded me to say
all that I have spokenā (Jn 12.49).
If God has spoken directly in Isaiah 6.7, Jeremiah 26.2, Ezek. 28.2, John 2.1, 8, and also through Jesus (Jn 12.49), why wouldnāt he speak directly to the Biblical authors as well? Itās akin to when āJeremiah called Baruch son of Neriah, and Baruch wrote on a scroll at Jeremiah's dictation all the words of the Lord that he had spoken to himā (Jer. 36.4).
The Dictation Theory Has Been Greatly Misunderstood
The reason most scholars donāt accept the dictation theory is because it seems to suggest that the Holy Spirit inscribed the words of Scripture through the agency of human authors who were somehow under Godās full control, in a state of passivity (perhaps in a trance), in which God dictated each and every word with perfect accuracy. In other words, scholars totally mischaracterize this communication process, as if theyāre talking about zombies, automatons, people half-asleep, on sodium pentothal, under hypnosis, somnambulism, or the walking dead. In other words, the dictation theory has often been mistaken for the mechanical view of inspiration, such as automatic writing, and the like.
This mischaracterization and distortion stems from the fact that these scholars donāt yet fully understand what salvation really is, that is to say, what the relationship of the regenerated person to God consists of. Actually, by default, a regenerated person is already under the control of God, so that they donāt have to pass out or become an automaton in order to hear Godās voice. In other words, God communicates with them naturally, without restriction or interference, via a form of interpersonal communication while they are physically and cognitively stable, completely aware, and fully conscious! Therefore, the authentic, born-again Christians are already under Godās control and donāt need altered states of consciousness in order to hear Godās voice. Given that they are already sons of God (Jn 1.12-13), āborn of the Spiritā of God (Jn 3.5-6), they hear God all the time (Jn 10.14, 27, 28)!
Stylistic Differences May Reflect the Source Rather Than the Authors
As for the argument pertaining to the stylistic differences between the New Testament authors, which suggests a variety of different personalities at workāāconsequently ruling out the possibility of verbatim-dictation from a single sourceāāmy reply is, why couldnāt the āstylistic differencesā reflect the source rather than the authors? In other words, perhaps the texts reflect the Spirit itselfāāsetting the context and content in various ways within the different compositionsāārather than the individual personalities of the authors. After all, Heb. 1.1 says that āGod spoke to our ancestors in many and various ways by the prophets.ā Thatās why we can find verbal agreements between disparate texts. For example, we read in the Old Testament narrative of Exodus 34.29 that Mosesā āface shoneā (Hb. qaran; meaning āshineā) and then, lo and behold, we find the exact same equivalent words used in the Greek New Testament (Matthew 17.2) to say that Jesusā āface shoneā (Gk. į¼Ī»Ī±Ī¼Ļεν; meaning āshineā). Two completely different authors with completely different writing styles and languages, writing from two completely different time periods and locations, with over 1,000 years separating the two texts, and yet we find verbal agreements! Why? Same source; same Spirit dictating the exact same words through different languages and styles. Such verbal agreements and parallels abound in Scripture. Otherwise, if it was left up to each and every individual author to write whatever they wanted, then it would obviously be the word of man and should not be accepted as the word of God.
Biblical Interpretation Should Be Based Entirely on Biblical Inspiration
Furthermore, Biblical interpretation should be based entirely on the Spirit, not on guess-work. Being partly-right doesnāt cut it because it implies that we may also be partly-wrong. Either we know whatās going on or we donāt:
āWhen the Spirit of truth comes, he will guide
you into all the truth; for he will not speak on
his own, but will speak whatever he hears,
and he will declare to you the things that
are to come [į¼ĻĻĻμενα]ā (Jn 16.13).
In other words, those who are indwelt by the Spirit walk by the Spirit and are constantly informed by the Spirit who guides them āinto all the truth.ā
Therefore, based on the aforementioned reasons, it seems indisputable that the Spirit of God inspired the Biblical authors by giving them each and every word by dictation. Philo similarly wrote that the biblical authors were inspired, whose words seemed "as though dictated to each by an invisible prompter." For God speaks to us directly, but only those who belong to him can actually hear his voice. The following quote demonstrates that Scripture (which is almost entirely prophetic) was not left to the discretion of the individual authors but that the authors were ācarried along by the Holy Spiritā when they āspoke from Godā:
āfor no prophecy was ever produced by the
will of man, but menĀ carried alongĀ by the
Holy Spirit spoke from Godā (2 Pet. 1.21).