. They did quote, but they also entered into the mysteries (Eph 3:3f, Col 1:25f), and quested after those mysteries that lay beyond them in the words they wrote (Rom 16:25f; Eph 3:3–5; 1 Pt 1:10–12).Paul was difficult to understand (2 Pt 3:16). Isaiah was very bold (Rom 10:20). The writers had their individualities, yet all were kept by the one Spirit absolutely to the truth and to the express desire of God for each book, each sentence, each letter, each pen stroke. Christ, the Author, in the Sermon on the Mount (Mt 5:17f), would not have promised to fulfill Scripture, would not have declared the inviolability of Scripture to the point of each jot and tittle, had the Lawgiver and the prophets written of their own accord; if that were so, God would be subject to man. Rather, God elevated His chosen men to be the inscripturators of His truth. Christ fulfilled the Scripture carried from God to man: He recognized the Word as His own.Exercisers of spiritual gifts? Yes, but much more. As the first-century Christians, when we exercise spiritual gifts, error is possible (1 Cor 14:9, 27–33). The writers of Scripture were borne along errorlessly, as if writing with the very finger of God.The Finger of God, the Pen of Man“And He gave unto Moses, at His completion of speaking with him on Mount Sinai, two tables of testimony—tables of stone—graven with the finger of God” (2 Pt 1:21).God handed Moses a text that became a part of our Bible. Most Scriptures, however, were not delivered as a parcel, and each may fit under one of the following heads:Dictation—John’s letter to the Seven Churches, “To the angel of the church in Ephesus write...” (Rv 2:1).Impartation—Paul’s account of the Last Supper, “For I received from the Lord what also I entrusted to you” (1 Cor 11:23); Ezekiel’s vision by Chebar, “The heavens were opened and I saw the visions of God” (Ez 1:1). The LORD would impart truth to the writers also through other Scripture writers (Mk 15:28), through extrabiblical, secular and even pagan writers (Acts 17:28; Jude 14f, cf. Enoch 1973: chap. 2), and through other living people (Gal 1:18).Impression—Paul’s word concerning marriage, “But to the remaining speak I, not the Lord” (1 Cor 7:12). Even when Scripture is manifestly from the pen of man, as those psalms addressed from man to the LORD, it is the Word of God (Ps 104:1–4; cf. Heb 1:7). Indeed, Paul wrote of his very distinctive expression,“But I would have you know, brothers, concerning the gospel that was preached by me, that it is not according to man” (Gal 1:11). The enigma of God’s Word expressed in men’s words is a small taste of the mystery of predestination and free will, but the firmness of that Word is as if all had been written on tables of stone. “For if the word spoken through angels was firm...how shall we escape when we disregard so great a salvation, which, taking beginning to be spoken through the Lord, by His hearers was confirmed unto us?” (Heb 2:2f).
The writer of Hebrews took the testimony of the hearers of the Lord to be firm,
to the point of dividing the heirs of salvation from the heirs of damnation. Such was the solidity of the NT Scriptures.“Every word of God is pure” (Prv 30:5) wrote Agur when the OT was yet unfinished; Peter wrote of Paul’s letters as Scripture (2 Pt 3:15f) when the NT was yet unfinished, when the inspiring was yet in process, when the canon was incomplete.Canon“The Scripture cannot be dissolved” (Jn 10:35).This impossible dissolution, expressed by the Greek word luō (λ?ω), can indicate that theintegrity of the Scripture cannot be assailed—that no part can fall. No part of what can fall? The people whom Jesus addressed in John 10 knew the Scripture to be the OT canon, the books that long had been recognized as the Word of God, and as distinct from all other literature. There must be a canon, or the term “Scripture” has no definite meaning. Christ affirmed the inspiration of the canonizers when he used the word “Scripture” and when He referred to two sections5 into which the canonizers had organized that Scripture—the Law and the Prophets (Mt 5:17, 7:12, 11:13, 22:40; Lk 16:31; 24:44); quoted from them and from the third section, Holy Writings (Mt 24:15, cf. Dn 9:27, 11:31, 12:11; Mt 22:43–45, cf. Ps 110:1; Mk 12:10f, cf. Ps. 118:22f); and called a few canonical books by name (Mt 13:14, 24:15; Lk 20:42; perhaps Mt 12:39).Scripture must be recognizable if the Church is to receive it.As the NT writers were about their work, Peter referred to the writing as Scripture (2 Pt 3:16), so a NT canon should be expected, directed still by that same infallibly inspiring Holy Spirit. As the book of Revelation was delivered from the Father to the Son to an angel to a man to a Church which was to receive a sure blessing from the reading and hearing of the book (Rv 1:1–4), so all the books of the NT, as with the OT before it, are to be embraced as the Word of God, confirmed by canonization.The Canon has been achieved through the Church, the Body o. They did quote, but they also entered into the mysteries (Eph 3:3f, Col 1:25f), and quested after those mysteries that lay beyond them in the words they wrote (Rom 16:25f; Eph 3:3–5; 1 Pt 1:10–12).Paul was difficult to understand (2 Pt 3:16). Isaiah was very bold (Rom 10:20). The writers had their individualities, yet all were kept by the one Spirit absolutely to the truth and to the express desire of God for each book, each sentence, each letter, each pen stroke. Christ, the Author, in the Sermon on the Mount (Mt 5:17f), would not have promised to fulfill Scripture, would not have declared the inviolability of Scripture to the point of each jot and tittle, had the Lawgiver and the prophets written of their own accord; if that were so, God would be subject to man. Rather, God elevated His chosen men to be the inscripturators of His truth. Christ fulfilled the Scripture carried from God to man: He recognized the Word as His own.Exercisers of spiritual gifts? Yes, but much more. As the first-century Christians, when we exercise spiritual gifts, error is possible (1 Cor 14:9, 27–33). The writers of Scripture were borne along errorlessly, as if writing with the very finger of God.The Finger of God, the Pen of Man“And He gave unto Moses, at His completion of speaking with him on Mount Sinai, two tables of testimony—tables of stone—graven with the finger of God” (2 Pt 1:21).God handed Moses a text that became a part of our Bible. Most Scriptures, however, were not delivered as a parcel, and each may fit under one of the following heads:Dictation—John’s letter to the Seven Churches, “To the angel of the church in Ephesus write...” (Rv 2:1).Impartation—Paul’s account of the Last Supper, “For I received from the Lord what also I entrusted to you” (1 Cor 11:23); Ezekiel’s vision by Chebar, “The heavens were opened and I saw the visions of God” (Ez 1:1). The LORD would impart truth to the writers also through other Scripture writers (Mk 15:28), through extrabiblical, secular and even pagan writers (Acts 17:28; Jude 14f, cf. Enoch 1973: chap. 2), and through other living people (Gal 1:18).Impression—Paul’s word concerning marriage, “But to the remaining speak I, not the Lord” (1 Cor 7:12). Even when Scripture is manifestly from the pen of man, as those psalms addressed from man to the LORD, it is the Word of God (Ps 104:1–4; cf. Heb 1:7). Indeed, Paul wrote of his very distinctive expression,“But I would have you know, brothers, concerning the gospel that was preached by me, that it is not according to man” (Gal 1:11). The enigma of God’s Word expressed in men’s words is a small taste of the mystery of predestination and free will, but the firmness of that Word is as if all had been written on tables of stone. “For if the word spoken through angels was firm...how shall we escape when we disregard so great a salvation, which, taking beginning to be spoken through the Lord, by His hearers was confirmed unto us?” (Heb 2:2f).
The writer of Hebrews took the testimony of the hearers of the Lord to be firm,
to the point of dividing the heirs of salvation from the heirs of damnation. Such was the solidity of the NT Scriptures.“Every word of God is pure” (Prv 30:5) wrote Agur when the OT was yet unfinished; Peter wrote of Paul’s letters as Scripture (2 Pt 3:15f) when the NT was yet unfinished, when the inspiring was yet in process, when the canon was incomplete.Canon“The Scripture cannot be dissolved” (Jn 10:35).This impossible dissolution, expressed by the Greek word luō (λ?ω), can indicate that theintegrity of the Scripture cannot be assailed—that no part can fall. No part of what can fall? The people whom Jesus addressed in John 10 knew the Scripture to be the OT canon, the books that long had been recognized as the Word of God, and as distinct from all other literature. There must be a canon, or the term “Scripture” has no definite meaning. Christ affirmed the inspiration of the canonizers when he used the word “Scripture” and when He referred to two sections5 into which the canonizers had organized that Scripture—the Law and the Prophets (Mt 5:17, 7:12, 11:13, 22:40; Lk 16:31; 24:44); quoted from them and from the third section, Holy Writings (Mt 24:15, cf. Dn 9:27, 11:31, 12:11; Mt 22:43–45, cf. Ps 110:1; Mk 12:10f, cf. Ps. 118:22f); and called a few canonical books by name (Mt 13:14, 24:15; Lk 20:42; perhaps Mt 12:39).Scripture must be recognizable if the Church is to receive it.As the NT writers were about their work, Peter referred to the writing as Scripture (2 Pt 3:16), so a NT canon should be expected, directed still by that same infallibly inspiring Holy Spirit. As the book of Revelation was delivered from the Father to the Son to an angel to a man to a Church which was to receive a sure blessing from the reading and hearing of the book (Rv 1:1–4), so all the books of the NT, as with the OT before it, are to be embraced as the Word of God, confirmed by canonization.The Canon has been achieved through the Church, the Body o
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