the inspiration of the new testament copyright by norman geisler 2008

The Inspiration of theNew Testament

The Inspiration of theNew Testament

Copyright by Norman Geisler 2008Copyright by Norman Geisler 2008

OutlineOutlineI. Claims for Inspiration of NT in General

II. Claims of Specific Books in the NT

III. Confirmation of NT Claims by Early Church Fathers

IV. Content of Inspiration of the NT

V. The Conveyor (Means) of Inspiration

I. Claims for Inspiration of NT in General





OutlineOutlineI. Claims for the NT in General

A. The Promise of Jesus

B. The Foundation of the Church

C. The Claim to be Scripture

D. The Claim to be Prophetic

I. Claims for the NT in General

A. The Promise of Jesus

B. The Foundation of the Church

C. The Claim to be Scripture

D. The Claim to be Prophetic

A. The Promise of Jesus to Guide Their Teaching.

1. “Do not become anxious about how or what you will speak; for it shall be given you in that hour what you are to speak. For it is not you who speak, but it is the Spirit of your Father who speaks in you” (Mt. 10:19-20).

2. Jesus said: “The one who listens to you listens to Me, and the one who rejects you rejects Me” (Luke 10:16).

3. “Do not be anxious beforehand about what you are to say, but say whatever is given you in that hour; for it is not you who speak, but it is the Holy Spirit” (Mk 13:11).

4. “But…the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you” (John 14:26).

5. Jesus said the “Holy Spirit…will guide you into all truth” (Jn 16:13).

6. Jesus commanded them to “make disciples” and be “teaching,” saying, “I am with you always, even to the end of the age” (Matt. 28:20).

8 . Luke (1:1) records what Christ “began to do and teach” and what He continued to do and to teach through the apostles (Acts 1:1-2).

A. The Promise of Jesus to Guide Their Teaching.

1. “Do not become anxious about how or what you will speak; for it shall be given you in that hour what you are to speak. For it is not you who speak, but it is the Spirit of your Father who speaks in you” (Mt. 10:19-20).

2. Jesus said: “The one who listens to you listens to Me, and the one who rejects you rejects Me” (Luke 10:16).

3. “Do not be anxious beforehand about what you are to say, but say whatever is given you in that hour; for it is not you who speak, but it is the Holy Spirit” (Mk 13:11).

4. “But…the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you” (John 14:26).

5. Jesus said the “Holy Spirit…will guide you into all truth” (Jn 16:13).

6. Jesus commanded them to “make disciples” and be “teaching,” saying, “I am with you always, even to the end of the age” (Matt. 28:20).

8 . Luke (1:1) records what Christ “began to do and teach” and what He continued to do and to teach through the apostles (Acts 1:1-2).

I. Claims for the NT in General A. The Promise of Jesus B. The Foundation of the Church 1. Apostles were the foundation of the church. The church was “built upon the foundation of the apostles

and prophets…” (Eph. 2:20). 2. The first church continued in “the apostles’ teaching”

(Acts 2:42). 3. The only authentic record of apostolic preaching (Acts 2, 4,

10) and teaching (2:42; 6:4) is found in the NT. 4. Hence, the NT is the foundational teaching of the church. 1) What the apostles taught was Spirit-directed. 2) The NT is what the apostles taught. 3) Hence, the NT is Spirit-directed teaching.

I. Claims for the NT in General A. The Promise of Jesus B. The Foundation of the Church 1. Apostles were the foundation of the church. The church was “built upon the foundation of the apostles

and prophets…” (Eph. 2:20). 2. The first church continued in “the apostles’ teaching”

(Acts 2:42). 3. The only authentic record of apostolic preaching (Acts 2, 4,

10) and teaching (2:42; 6:4) is found in the NT. 4. Hence, the NT is the foundational teaching of the church. 1) What the apostles taught was Spirit-directed. 2) The NT is what the apostles taught. 3) Hence, the NT is Spirit-directed teaching.

I. Claims for the NT in General A. The Promise of Jesus B. The Foundation of the Church C. The Claim to be Scripture 1. The Gospels are “Scripture” “The scripture says, “…the laborer is worthy of his wages” (1

Tim. 5:18; cf. Mt. 10:10). 2. The Epistles are “Scripture” “Paul…in all his epistles [is twisted by some] …as they do the rest of Scripture” (2 Peter 3:15-16). 1) All Scripture is inspired of God (2 Tim. 3:16). 2) The NT is Scripture (along with the OT). 3) Hence, the NT is inspired of God.

I. Claims for the NT in General A. The Promise of Jesus B. The Foundation of the Church C. The Claim to be Scripture 1. The Gospels are “Scripture” “The scripture says, “…the laborer is worthy of his wages” (1

Tim. 5:18; cf. Mt. 10:10). 2. The Epistles are “Scripture” “Paul…in all his epistles [is twisted by some] …as they do the rest of Scripture” (2 Peter 3:15-16). 1) All Scripture is inspired of God (2 Tim. 3:16). 2) The NT is Scripture (along with the OT). 3) Hence, the NT is inspired of God.

I. Claims for the NT in General A. The Promise of Jesus B. The Foundation of the Church C. The Claim to be Scripture D. The Claim to be Prophetic 1. Prophetic Scripture is inspired of

God. 2. The NT is prophetic Scripture.

3. Hence, the NT is inspired of God.

I. Claims for the NT in General A. The Promise of Jesus B. The Foundation of the Church C. The Claim to be Scripture D. The Claim to be Prophetic 1. Prophetic Scripture is inspired of

God. 2. The NT is prophetic Scripture.

3. Hence, the NT is inspired of God.

2. The NT is prophetic Scripture.2. The NT is prophetic Scripture.a. The Church is built on “apostles and [NT] prophets”

(Eph. 2:20 cf. Eph. 3:5 and Col. 1:26).b. The apostle John was considered a prophet. 1. The angel said to John: “I am your fellow

servant, and of your brethren the prophets” (Rev. 22:9).

2. John’s book of Revelation is referred to as “the words of the prophecy of this book” (22:10).

3. The gift of “prophecy” was a special NT gift (1 Cor. 12:10) exercised in the church (1 Cor. 14:29-32).

4. Peter refers to his teaching as “the prophetic word made more sure” (2 Peter 1:19).

a. The Church is built on “apostles and [NT] prophets” (Eph. 2:20 cf. Eph. 3:5 and Col. 1:26).

b. The apostle John was considered a prophet. 1. The angel said to John: “I am your fellow

servant, and of your brethren the prophets” (Rev. 22:9).

2. John’s book of Revelation is referred to as “the words of the prophecy of this book” (22:10).

3. The gift of “prophecy” was a special NT gift (1 Cor. 12:10) exercised in the church (1 Cor. 14:29-32).

4. Peter refers to his teaching as “the prophetic word made more sure” (2 Peter 1:19).

I. Claims for the NT in GeneralII. Claims of Specific Books in the NTMatthew begins, “The book of the genealogy of Jesus

Christ,” which links it with the inspired OT as does the repeated assertion that Christ is the fulfillment of Old Testament prophecy (cf. 5:17–18, 21). It ends with Christ’s command to teach the truth of Christ (28:8–20) which is what the book of Matthew does (cf. 10:7).

Mark is titled “The beginning of the gospel of Jesus Christ, the Son of God. As it is written in Isaiah the prophet. . . .” Authority is assumed throughout (cf. 13:11). As an associate of Peter (1 Pet. 5:13), Mark taught under apostolic authority.

I. Claims for the NT in GeneralII. Claims of Specific Books in the NTMatthew begins, “The book of the genealogy of Jesus

Christ,” which links it with the inspired OT as does the repeated assertion that Christ is the fulfillment of Old Testament prophecy (cf. 5:17–18, 21). It ends with Christ’s command to teach the truth of Christ (28:8–20) which is what the book of Matthew does (cf. 10:7).

Mark is titled “The beginning of the gospel of Jesus Christ, the Son of God. As it is written in Isaiah the prophet. . . .” Authority is assumed throughout (cf. 13:11). As an associate of Peter (1 Pet. 5:13), Mark taught under apostolic authority.

Luke claims that it is an authentic “account of the things accomplished [by God through Christ]” that Theophilus “might know the exact truth about the things you have been taught” (1:1, 4). As an associate of Paul, it has an apostolic connection as well.

John was an apostle and eye-witness who wrote “that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name” (20:3). He further adds, “This is the disciple who bears witness of these things, and wrote these things; and we know that his witness is true” (2:24; cf. 14:26, 16:13).

Acts is a continuation of Luke and of what Jesus “began to do and teach” (1:1). Acts is an authentic record of the teaching (and working) of Christ through the apostles.

Luke claims that it is an authentic “account of the things accomplished [by God through Christ]” that Theophilus “might know the exact truth about the things you have been taught” (1:1, 4). As an associate of Paul, it has an apostolic connection as well.

John was an apostle and eye-witness who wrote “that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name” (20:3). He further adds, “This is the disciple who bears witness of these things, and wrote these things; and we know that his witness is true” (2:24; cf. 14:26, 16:13).

Acts is a continuation of Luke and of what Jesus “began to do and teach” (1:1). Acts is an authentic record of the teaching (and working) of Christ through the apostles.

Romans is by an apostle of Jesus Christ (1:1). Paul declares In 9:1 that “I am telling the truth in Christ, I am not lying, my conscience bearing me witness in the Holy Spirit.” The final appeal of the epistle is to reject any other doctrine (16:17).

1 Corinthians contains what “God revealed . . . through the Spirit” (2:10; cf. also 7:40). It makes authoritative pronouncements on morals (5:1–3) and doctrine (15:15). Paul asserts, “The things which I write to you are the Lord’s commandment” (14:37).

2 Corinthians is introduced by an apostle of God (1:1), who strongly defends his own authority (10:8; 2:2) and declares lofty revelations from God (12:1–4) and he has miraculous gifts as an apostle (12:12).

Romans is by an apostle of Jesus Christ (1:1). Paul declares In 9:1 that “I am telling the truth in Christ, I am not lying, my conscience bearing me witness in the Holy Spirit.” The final appeal of the epistle is to reject any other doctrine (16:17).

1 Corinthians contains what “God revealed . . . through the Spirit” (2:10; cf. also 7:40). It makes authoritative pronouncements on morals (5:1–3) and doctrine (15:15). Paul asserts, “The things which I write to you are the Lord’s commandment” (14:37).

2 Corinthians is introduced by an apostle of God (1:1), who strongly defends his own authority (10:8; 2:2) and declares lofty revelations from God (12:1–4) and he has miraculous gifts as an apostle (12:12).

Galatians is by “Paul, an apostle (not sent from men, nor through the agency of man, but through Jesus Christ, and God the Father)” (1:1). “For I neither received it from man, nor was I taught it, but I received it through a revelation of Jesus Christ” (1:2). “Even though we, or an angel from heaven, should preach to you a gospel contrary to that which we have preached to you, let him be accursed” (1:8).

Ephesians is written by an apostle (1:1) who declares a revelation of the mystery of God, showing “that by revelation there was made known to me [Paul] the mystery” (3:3).

Philippians comes as from an apostle “from God our Father and the Lord Jesus Christ” (1:2). It exhorts: “Brethren, join in following my example” (3:7). It command the readers to “practice these things” learned from Paul (4:9).

Galatians is by “Paul, an apostle (not sent from men, nor through the agency of man, but through Jesus Christ, and God the Father)” (1:1). “For I neither received it from man, nor was I taught it, but I received it through a revelation of Jesus Christ” (1:2). “Even though we, or an angel from heaven, should preach to you a gospel contrary to that which we have preached to you, let him be accursed” (1:8).

Ephesians is written by an apostle (1:1) who declares a revelation of the mystery of God, showing “that by revelation there was made known to me [Paul] the mystery” (3:3).

Philippians comes as from an apostle “from God our Father and the Lord Jesus Christ” (1:2). It exhorts: “Brethren, join in following my example” (3:7). It command the readers to “practice these things” learned from Paul (4:9).

Colossians comes from “an apostle of Jesus Christ” (1:1) as an authoritative refutation of heresy (2:4, 8), with a command to be circulated and read in the churches (4:16).

1 Thessalonians charges the church “to have this letter read to all the brethren” (4:16) and claims, “For we say to you by the word of the Lord” (4:15).

2 Thessalonians warning about a false letter “as if from” Paul (2:2). It closes by saying, “If anyone does not obey our instruction in this letter, take special note of that man and do not associate with him” (3:4).

1 Timothy was written by “Paul, an apostle of Christ Jesus according to the commandment of God” (1 Tim 1:1), this epistle speaks with authority, saying, “Prescribe and teach these things” (4:11).

Colossians comes from “an apostle of Jesus Christ” (1:1) as an authoritative refutation of heresy (2:4, 8), with a command to be circulated and read in the churches (4:16).

1 Thessalonians charges the church “to have this letter read to all the brethren” (4:16) and claims, “For we say to you by the word of the Lord” (4:15).

2 Thessalonians warning about a false letter “as if from” Paul (2:2). It closes by saying, “If anyone does not obey our instruction in this letter, take special note of that man and do not associate with him” (3:4).

1 Timothy was written by “Paul, an apostle of Christ Jesus according to the commandment of God” (1 Tim 1:1), this epistle speaks with authority, saying, “Prescribe and teach these things” (4:11).

2 Timothy The apostle instructed his disciple Timothy in the faith to “retain the standard of sound words which you have heard from me” (1:13), and he charged him “in the presence of God and of Christ Jesus” to “preach the word” (4:1–2).

Titus claims to come from Paul “an apostle of Jesus Christ” (1:1), with the injunction to “let these things speak and exhort and reprove with all authority” (2:15) and “Concerning these things I want you to speak confidently” (3:8).

Philemon claims authority from the apostle Paul (v. 1), brings salutation “from God our Father and the Lord Jesus Christ” (v. 3), and asserts apostolic authority (v. 8).

2 Timothy The apostle instructed his disciple Timothy in the faith to “retain the standard of sound words which you have heard from me” (1:13), and he charged him “in the presence of God and of Christ Jesus” to “preach the word” (4:1–2).

Titus claims to come from Paul “an apostle of Jesus Christ” (1:1), with the injunction to “let these things speak and exhort and reprove with all authority” (2:15) and “Concerning these things I want you to speak confidently” (3:8).

Philemon claims authority from the apostle Paul (v. 1), brings salutation “from God our Father and the Lord Jesus Christ” (v. 3), and asserts apostolic authority (v. 8).

Hebrews is based on the voice of God through Christ “in these last days” (1:2) and “confirmed to us by those who heard Him [viz., apostles] (2:3). He concludes his epistle with authoritative exhortations (13:22).

James is the brother of Jesus (1:1) and speaks with authority about doctrine (cf. chap. 2) and practice (chap. 3) as a “pillar” of the church (Gal. 2:9).

1 Peter is from “an apostle of Jesus Christ” (1:1) and gives an exhortation on “the true grace of God” (5:12).

2 Peter is an “apostle of Jesus Christ” (1:1) and gives commandments from the Lord (3:2), claiming to “have the prophetic word made more sure” (1:19) and who offers prophecies about the future (3:10–13).

Hebrews is based on the voice of God through Christ “in these last days” (1:2) and “confirmed to us by those who heard Him [viz., apostles] (2:3). He concludes his epistle with authoritative exhortations (13:22).

James is the brother of Jesus (1:1) and speaks with authority about doctrine (cf. chap. 2) and practice (chap. 3) as a “pillar” of the church (Gal. 2:9).

1 Peter is from “an apostle of Jesus Christ” (1:1) and gives an exhortation on “the true grace of God” (5:12).

2 Peter is an “apostle of Jesus Christ” (1:1) and gives commandments from the Lord (3:2), claiming to “have the prophetic word made more sure” (1:19) and who offers prophecies about the future (3:10–13).

1 John comes from an apostle and eyewitness (1:1) who has “the spirit of truth” (4:6) and that his readers may be assured of eternal life (5:12).

2 John records a “commandment” (v.5), warns against deceivers (v.7), and claims to possess “the teaching of Christ” (v.9).

3 John is written with apostolic authority (v. 9) and claims to have “the truth itself” (v. 12).

Jude claims to be a record of “our common salvation” and “the faith which was once for all delivered to the saints” (v. 3).

Revelation claims to be “The revelation of Jesus Christ, which God gave” (1:1) through John, who considered himself to be one with the “prophets” (22:9) and ends with a severe warning for anyone who “adds to” or “takes away from its words” (22:18–19).

1 John comes from an apostle and eyewitness (1:1) who has “the spirit of truth” (4:6) and that his readers may be assured of eternal life (5:12).

2 John records a “commandment” (v.5), warns against deceivers (v.7), and claims to possess “the teaching of Christ” (v.9).

3 John is written with apostolic authority (v. 9) and claims to have “the truth itself” (v. 12).

Jude claims to be a record of “our common salvation” and “the faith which was once for all delivered to the saints” (v. 3).

Revelation claims to be “The revelation of Jesus Christ, which God gave” (1:1) through John, who considered himself to be one with the “prophets” (22:9) and ends with a severe warning for anyone who “adds to” or “takes away from its words” (22:18–19).

OutlineOutline


II. Claims for Specific Books in the NT



II. Claims for Specific Books in the NT


III. Confirmation of NT Claimsby Early Church Fathers


• A. The Number of the Citations• A. The Number of the Citations

The Citations of the FathersThe Citations of the FathersEARLY CITATIONS OF THE NEW TESTAMENT

Writer Gospels Acts Pauline General Revelat- Epistles Epistles ion Totals

Justin Martyr 268 10 43 6 3 330 (266 allusions) Irenaeus 1,038 194 499 23 65 1,819 Clement Alex. 1,017 44 1,127 207 11 2,406 Origen 9,231 349 7,778 399 165 17,922 Tertullian 3,822 502 2,609 120 205 7,258 Hippolytus 734 42 387 27 188 1,378 Eusebius 3,258 211 1,592 88 27 5,176 Grand Totals 19,368 1,352 14,035 870 664 36,289

This includes every verse in the NT except 11!



A. The Number of the Citations

B. The Extent of the Citations



Number of New Testament Books Cited

Number of New Testament Books Cited

1. By 100 A.D., all were accepted, as they were written (Col. 4:16; 2 Peter 3:15-16; 1 Tim. 5:18).

2. By 140 A.D. all the NT was cited by the Fathers (except 3 Jn.).*

3 By 170 A.D. all NT books were recognized.

2. By 400 A.D. all the NT was accepted by the Church Councils of Hippo (393) and Carthage (397).

*Note: Lack of citation does not mean exclusion. The only books not cited early were one-chapter books. No major early Father rejected any of these books.

1. By 100 A.D., all were accepted, as they were written (Col. 4:16; 2 Peter 3:15-16; 1 Tim. 5:18).

2. By 140 A.D. all the NT was cited by the Fathers (except 3 Jn.).*

3 By 170 A.D. all NT books were recognized.

2. By 400 A.D. all the NT was accepted by the Church Councils of Hippo (393) and Carthage (397).

*Note: Lack of citation does not mean exclusion. The only books not cited early were one-chapter books. No major early Father rejected any of these books.





C. The Nature of the Citations



C. The Nature of the Citations

C. The Nature of the CitationsClement of Rome (c. 95-97)-- He quotes the

gospels Mt. 9:13; Mark 2:17; Luke 5:32) after calling them “Scripture” (chap. 2). He appeals to “the Holy Scriptures, which are true, given by the Holy Spirit” (Epistles, chap. 45).

Polycarp (c. 110-135)—He was the disciple of John the apostle. He cites Philippians 2:16 and 2 Timothy 4:10 as “the word of righteousness” (chap. 9). He also cites numerous Old and New Testament passages as “the Scriptures.”

Papias (c. A.D. 130-140) --He wrote five books titled Exposition of the Oracles of the Lord (the same title given by Paul to the OT–Rom. 3:2).

Clement of Rome (c. 95-97)-- He quotes the gospels Mt. 9:13; Mark 2:17; Luke 5:32) after calling them “Scripture” (chap. 2). He appeals to “the Holy Scriptures, which are true, given by the Holy Spirit” (Epistles, chap. 45).

Polycarp (c. 110-135)—He was the disciple of John the apostle. He cites Philippians 2:16 and 2 Timothy 4:10 as “the word of righteousness” (chap. 9). He also cites numerous Old and New Testament passages as “the Scriptures.”

Papias (c. A.D. 130-140) --He wrote five books titled Exposition of the Oracles of the Lord (the same title given by Paul to the OT–Rom. 3:2).

Justin Martyr (d. 165)-- He spoke of the gospels as the “Voice of God” (chap. 65). He added, “We must not suppose that the language proceeds from men who were inspired, but from the Divine Word which moves them” (Apology 1.36). Elsewhere, he declared that Moses wrote the Hebrew character by divine inspiration“ and that the Holy Spirit of prophecy taught us this, telling us by Moses that God spoke thus.”

Tatian (c. 160)—He called John 1:5 “Scripture” (apology, 13). His Diatessaron (a harmony of the Gospels) reveal his high regard for the divine authority of the Gospels.

Justin Martyr (d. 165)-- He spoke of the gospels as the “Voice of God” (chap. 65). He added, “We must not suppose that the language proceeds from men who were inspired, but from the Divine Word which moves them” (Apology 1.36). Elsewhere, he declared that Moses wrote the Hebrew character by divine inspiration“ and that the Holy Spirit of prophecy taught us this, telling us by Moses that God spoke thus.”

Tatian (c. 160)—He called John 1:5 “Scripture” (apology, 13). His Diatessaron (a harmony of the Gospels) reveal his high regard for the divine authority of the Gospels.

Irenaeus (c. 130-202)--He knew Polycarp, disciple of the apostle John. He referred to the divine authority of the New Testament declaring: "For the Lord of all gave the power of the Gospel to his apostles [who]...handed it down to us in the Scriptures, to be the pillar and ground' of our faith." He said the apostles were “above all falsehood” (3.5.1). He called the Bible “Scriptures of truth,” and we are “most properly assured that the Scriptures are indeed perfect, since they are spoken by the Word of God and His Spirit.” (Against Heresies 3.1.1).

Clement of Alexandria (c. 150-215)-- In his Stromata he noted that "There is no discord between the Law and the Gospel, but harmony, for they both proceed from the same Author….” He spoke of “the Scriptures…in the Law, in the Prophets, and besides by the blessed Gospel…[which] are valid from their omnipotent authority.”

Tertullian (c. 160-220)---The "...apostles have the Holy Spirit properly, who have Him fully, in the operations of prophecy….” He said, "The Law and the Prophets were from God…. He added, "These blessed men [NT writers]…having been perfected by the Spirit of Prophecy… were brought to an inner harmony like instruments, and having the Word within them, as it were to strike the notes, by Him they were moved, and announced that which God wished." For "they did not speak of their own power….They spake that which was [revealed] to them alone by God."

Clement of Alexandria (c. 150-215)-- In his Stromata he noted that "There is no discord between the Law and the Gospel, but harmony, for they both proceed from the same Author….” He spoke of “the Scriptures…in the Law, in the Prophets, and besides by the blessed Gospel…[which] are valid from their omnipotent authority.”

Tertullian (c. 160-220)---The "...apostles have the Holy Spirit properly, who have Him fully, in the operations of prophecy….” He said, "The Law and the Prophets were from God…. He added, "These blessed men [NT writers]…having been perfected by the Spirit of Prophecy… were brought to an inner harmony like instruments, and having the Word within them, as it were to strike the notes, by Him they were moved, and announced that which God wished." For "they did not speak of their own power….They spake that which was [revealed] to them alone by God."

Origen (c.185-c.254).--He said God “gave the law, and the prophets, and the Gospels, being also the God of the apostles and of the Old and New Testaments.” He added, “This Spirit inspired each one of the saints, whether prophets or apostles…. Thus, “the Scriptures were written by the Spirit of God....”

Cyprian (c. 200-258).--He reaffirmed the inspiration of the NT, saying, “When the Holy Spirit says, in the person of the Lord.” He added, “The Holy Spirit warns us through the Apostle” [in 1 Cor. 11:19]. He held both the OT and NT are “Divine Scriptures.”

Athanasius (c. 295-373).--He was the first to use the term “canon” in reference to the NT books, which he called “the fountains of salvation.”

Cyril of Jerusalem (c. 315-86).--He spoke of “the divinely-inspired Scriptures of both the Old and the New Testament.” He added, “No doctrine, however trivial, may be taught without the backing of the divine Scriptures.... For our saving faith derives its force, not from capricious reasoning, but from what may be proved out of the Bible.”

Origen (c.185-c.254).--He said God “gave the law, and the prophets, and the Gospels, being also the God of the apostles and of the Old and New Testaments.” He added, “This Spirit inspired each one of the saints, whether prophets or apostles…. Thus, “the Scriptures were written by the Spirit of God....”

Cyprian (c. 200-258).--He reaffirmed the inspiration of the NT, saying, “When the Holy Spirit says, in the person of the Lord.” He added, “The Holy Spirit warns us through the Apostle” [in 1 Cor. 11:19]. He held both the OT and NT are “Divine Scriptures.”

Athanasius (c. 295-373).--He was the first to use the term “canon” in reference to the NT books, which he called “the fountains of salvation.”

Cyril of Jerusalem (c. 315-86).--He spoke of “the divinely-inspired Scriptures of both the Old and the New Testament.” He added, “No doctrine, however trivial, may be taught without the backing of the divine Scriptures.... For our saving faith derives its force, not from capricious reasoning, but from what may be proved out of the Bible.”

Saint Jerome (c. 340-420).--He said,“Read the divine scriptures constantly; never indeed, let the sacred volume out of your hand.” He added, “I beg you, my dear brother, to live among these books, to meditate upon them, to know nothing else, to seek nothing else…. “

Saint Augustine (354-430).--In The City of God he spoke of “Sacred Scripture” (9.5), “the words of God,” (10.1), “Infallible Scripture” (11.6), and “divine revelation” (13.2). “When they write that He has taught and said, it should not be asserted that he did not write it, since the members only put down what they had come to know at the dictation [dictis] of the Head. Therefore, whatever He wanted us to read concerning His words and deeds, He commanded His disciples, His hands, to write. Hence, one cannot but receive what he reads in the Gospels, though written by the disciples, as though it were written by the very hand of the Lord Himself.

He added, “I have learned to yield this respect and honour only to the canonical books of Scripture: of these alone do I most firmly believe that the authors were completely free from error.”

Saint Jerome (c. 340-420).--He said,“Read the divine scriptures constantly; never indeed, let the sacred volume out of your hand.” He added, “I beg you, my dear brother, to live among these books, to meditate upon them, to know nothing else, to seek nothing else…. “

Saint Augustine (354-430).--In The City of God he spoke of “Sacred Scripture” (9.5), “the words of God,” (10.1), “Infallible Scripture” (11.6), and “divine revelation” (13.2). “When they write that He has taught and said, it should not be asserted that he did not write it, since the members only put down what they had come to know at the dictation [dictis] of the Head. Therefore, whatever He wanted us to read concerning His words and deeds, He commanded His disciples, His hands, to write. Hence, one cannot but receive what he reads in the Gospels, though written by the disciples, as though it were written by the very hand of the Lord Himself.

He added, “I have learned to yield this respect and honour only to the canonical books of Scripture: of these alone do I most firmly believe that the authors were completely free from error.”

IV. Content of Inspiration of the NTA. What is “written” (Mt. 4:4,7,11).B. The “Scripture” (2 Tim. 3:16).C. The very “words” are inspired (Deut. 18:18: 1 Cor.

2:13).D. Even letters are inspired (Gal. 3:16).E. “He does not say…seeds…but seed, who is Christ.”F. Even tenses of verbs are included (Mt. 22:32).G. “I am [not was] the God of Abraham….”H. Even parts of letters are inspired (Mt. 5:18). “One jot or one tittle will not pass away….”Conclusion: Inspiration refers to-- 1. The writings, not the writers. 2. The words, not mere ideas.

A. What is “written” (Mt. 4:4,7,11).B. The “Scripture” (2 Tim. 3:16).C. The very “words” are inspired (Deut. 18:18: 1 Cor.

2:13).D. Even letters are inspired (Gal. 3:16).E. “He does not say…seeds…but seed, who is Christ.”F. Even tenses of verbs are included (Mt. 22:32).G. “I am [not was] the God of Abraham….”H. Even parts of letters are inspired (Mt. 5:18). “One jot or one tittle will not pass away….”Conclusion: Inspiration refers to-- 1. The writings, not the writers. 2. The words, not mere ideas.

Why Every Part is InspiredWhy Every Part is Inspired1. Parts of letters make different letters (e.g., I and T)2. Different letters make different words (e.g., go and no)3. Different words make different

meaning (e.g., “I do” or “I don’t”Note: The whole is made up of the parts.

So, the parts can change the whole meaning.”

1. Parts of letters make different letters (e.g., I and T)2. Different letters make different words (e.g., go and no)3. Different words make different

meaning (e.g., “I do” or “I don’t”Note: The whole is made up of the parts.

So, the parts can change the whole meaning.”



A. It is not Mechanical Dictation (Boss/Secretary)B. It is not mere Human Intuition (like a Poet)C. It is Providential Direction 1. Its source is God. 2. Its instrument is a prophet of God 3. Its result is the Word of God in the words of

men of God— a. Who were moved by the Spirit of God; b. Whose personalities, vocabularies, and

styles were providentially prepared by God. c. Whose writing were providentially

preserved by God from all error.

A. It is not Mechanical Dictation (Boss/Secretary)B. It is not mere Human Intuition (like a Poet)C. It is Providential Direction 1. Its source is God. 2. Its instrument is a prophet of God 3. Its result is the Word of God in the words of

men of God— a. Who were moved by the Spirit of God; b. Whose personalities, vocabularies, and

styles were providentially prepared by God. c. Whose writing were providentially

preserved by God from all error.

The Bible is 100% Human1. It was written in human languages (Heb. & Greek).2. It has human authors (about 40).3. It has human literary styles (Amos to Luke).4. It uses human literary forms (poetry, parables, and

allegory).5. It reflects different human perspectives (e.g., shepherd,

priest, and prophet).6. It reveals different human thought patters (e.g., logic of

Romans and memory loss in 1 Cor. 1).7. It reflects human emotions (e.g., Rom. 9:2).8. It manifest human interest (e. g., Luke’s medical interest

and James’ love of nature).9. It utilized human sources (Greek poets inActs 17 and other

writings—Josh. 10; Lk. 1).10. It is expressed in human culture (kiss, veil, and sandals).

1. It was written in human languages (Heb. & Greek).2. It has human authors (about 40).3. It has human literary styles (Amos to Luke).4. It uses human literary forms (poetry, parables, and

allegory).5. It reflects different human perspectives (e.g., shepherd,

priest, and prophet).6. It reveals different human thought patters (e.g., logic of

Romans and memory loss in 1 Cor. 1).7. It reflects human emotions (e.g., Rom. 9:2).8. It manifest human interest (e. g., Luke’s medical interest

and James’ love of nature).9. It utilized human sources (Greek poets inActs 17 and other

writings—Josh. 10; Lk. 1).10. It is expressed in human culture (kiss, veil, and sandals).

A False ConclusionThe Argument:

1. The Bible is a human book.

2. Humans error.

3. Therefore, the Bible errs.

The Error: Human’s don’t always error.

Further, human never err when so guided by the Holy Spirit who cannot err (Heb. 6:18; Jn. 14:26; 16:13).

The Argument:

1. The Bible is a human book.

2. Humans error.

3. Therefore, the Bible errs.

The Error: Human’s don’t always error.

Further, human never err when so guided by the Holy Spirit who cannot err (Heb. 6:18; Jn. 14:26; 16:13).

The Bottom LineThe Bottom LineI. The Bible was not verbally dictated by God, but it is just as

divinely authoritative as if it were.2. What the Bible affirms, God affirms.3. There is an agreement between God’s words and the human

author’s words. Both say the very same thing.4. The Bible is a co-authored book.5. The Bible is God speaking in our language.6. The Bible is 100 % of divine origin and 100% of human

origin.7. Just as Jesus is 100% God and 100% man in one person

(human life), even so the Bible is both 100% divine and 100% human in one set of propositions (human language).

8. Just as God can’t err in anything He teaches, neither can the Bible err in anything it teaches.

I. The Bible was not verbally dictated by God, but it is just as divinely authoritative as if it were.

2. What the Bible affirms, God affirms.3. There is an agreement between God’s words and the human

author’s words. Both say the very same thing.4. The Bible is a co-authored book.5. The Bible is God speaking in our language.6. The Bible is 100 % of divine origin and 100% of human

origin.7. Just as Jesus is 100% God and 100% man in one person

(human life), even so the Bible is both 100% divine and 100% human in one set of propositions (human language).

8. Just as God can’t err in anything He teaches, neither can the Bible err in anything it teaches.

the inspiration of the new testament copyright by norman geisler 2008

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inspiration of nt

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