Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
the Apostle. One of its elements is meekness. There is a difference between meekness and weakness; Moses was a meek man but a very strong character. He was humble-minded, not boastful, not proud or haughty. So with the New Creatures who have this quality of meekness, from the Divine standpoint. Gentleness is another element of love. It does not signify weakness or fear. The Christian man is, therefore, the true gentleman, the Christian woman the true gentlewoman—the highest ideals of these. The world may feign a gentleness which it does not really possess, but the gentleness of the Christian is a part of his character of love. It is because he thinks lovingly, considerately, of others that he is gentle toward all, seeking to walk with soft tread that he may not disturb others, to touch not rudely, but gently, that he may avoid the giving of pain to others, to speak not rudely or harshly, but kindly and gently, that he may not wound others. Patience is another element of love and a part of the true Christian character. True, we often see great patience in merchants, clerks, etc., exercised merely for policy's sake—for fear a good customer might be offended and dollars be missed. But the Christian's patience is of an unselfish kind; for it is a part of love, a part of his disposition. In proportion as he has sympathy, and kindness, love, he is disposed to wait, to assist with patience those who at first fail to come up to his ideals. He remembers his own trials and difficulties along these lines; and his broad, sympathetic love enables him to exercise much patience with those who are out of the way and who have not yet seen and have not yet learned to overcome difficulties and hindrances. Brotherly kindness is another element of love. It is the kindness that ought always to prevail amongst true brethren, but in the Christian this kindness so appropriate to a brother is to be such a heart condition that it will be applied to all men. In this he is copying the Lord, who is kind to the unthankful, the ungrateful. All these qualities the Apostle sums up in the one word, Love, because love includes
every kind of gentleness and kindness imaginable—and love has value in God's sight.
Emphasizing the importance of love in the forepart of the chapter from which our text is taken, the Apostle declares that if he could speak all the languages known amongst men and the angelic tongue as well, and if he used these talents in preaching, if his preaching were not inspired by love, it would be nothing—God would esteem it no more than the sound proceeding from cymbals or any brass instrument. God has not glory, honor and immortality for brass horns and brass cymbals; and if a man should preach the whole Truth in all its grandeur, yet without the spirit of love he would be, nevertheless, as unfit for Divine favor and a share in the Kingdom as the brass horn would be. No place in the Kingdom would be found for such. What a lesson for us all as we attempt to sound forth the praises of Him who hath called us from darkness to light! How necessary it is that we shall speak the Truth in the love of it, with hearts full of devotion and appreciation! Taking another illustration, the Apostle suggests that if he had mountain-moving faith, if his knowledge of Divine mysteries and all other mysteries were very great, superior to those of all other men, and even if in his zeal for man or for God he should become a martyr and permit his body to be burned, yet, notwithstanding all this, if the primary influence in these matters were not love, all the sacrifice, all the self-denials, all the labors, even the burning, would profit nothing. Ah, dear friends, when we come to get the Divine standpoint of things we find indeed that it is very high; and yet our judgment assures us that it is right, that it is just, that it is proper, that God should thus set the standard of love as the only standard by which we shall ultimately be measured. But whoever thinks to have this perfect love for God and for man and make no manifestations of it is equally mistaken. Wherever love is in the heart words, works, thoughts and looks will testify to it, so that he who loves much
will serve much. If we love the Lord we shall delight in His service regardless of failures, regardless of fame, regardless of any earthly consideration; yea, even though the service of the Lord should cause us the loss of human approbation, fellowship, etc. The language of love is well expressed in our dear Redeemer's words, "I delight to do Thy will, O my God; Thy Law is written in my heart" (Ps. 40: 8). Hence every true Christian may link the two words love and service, and be sure that his love will manifest itself in zeal. Similarly, love of the brethren will mean a desire to serve the brethren; love of the home and family will mean a desire to do good to them; love of our neighbor will signify a desire to do for his interests as for ourselves.
The Apostle points out some of the restraints of love. It cannot be quick, irascible; for "Love suffereth long and is kind." He who is loving cannot be envious of others, nor covetous of the blessings and favors they are enjoying; for "Love envieth not." He who is loving cannot be boastful and proud; for "Love vaunteth not itself, is not puffed up." He who is controlled by the spirit of love will not be ungracious, unkind, rude; for "Love doth not behave itself unseemly." He who is full of the spirit of love will not be selfish, grasping, neglectful of the interests of others; for "Love seeketh not her own" merely. The truly loving one will not be quickly angered, will not be easily offended; for "Love is not easily provoked." The one controlled by the spirit of love will not be imagining unkindness and rudeness nor seeking to interpret the words or conduct of others unkindly; for "Love thinketh no evil." He who has the spirit of love will have no satisfaction in the adversities coming upon those who are even his enemies; for "Love rejoiceth not in iniquity, but rejoiceth in the truth." He who has the spirit of love regulating his heart, his words, his thoughts, his actions, the Apostle declares will be ready to "bear all things" and ready to believe everything that is favorable and all that is possible of good, and will be disposed to hope
always for the best outcome in respect to all with whom he may have to do. He will be ready also to "endure all things," to submit to many unkindnesses and to credit these largely to weakness or poor judgment.
Faith will fail in the sense of ceasing when the present time of limitations of knowledge has passed; for then, instead of faith, we shall have sight. Hope will then also reach a glorious consummation; for instead of the hope for the things God has promised us we shall then have them, though as qualities of character they will remain; for we will not become infidels and despondents in heaven. But "love never faileth," will never cease. Whoever then attains this glorious character of love has a thing of beauty and a joy forever. It will beautify his own character, make him lovely in the sight of his Lord and be the quality that will bring him the Master's words, "Well done, good and faithful servant; enter thou into the joy of thy Lord; thou hast been faithful over a few things, I will make thee ruler over many things." Thou hast faithfully developed My spirit of love in the little things of life. I can therefore now give you greater things to do in My service in glory, in the blessing of others. This character of love, essential to Divine favor, will be essential to the eternal life and eternal happiness of the individual. For God to give eternal life to any others than those who have the perfection of this His own character would be to permit an element in Heaven which sooner or later would be in danger of working mischief and bringing in works of selfishness, sin and injury. This love-standard of character, which is now being developed in the saints in the few short years of the present trial time, must be developed also in the world of mankind-in all who will ever attain to eternal life during the Millennial Age. One difference is that they will have a thousand years for the development of such character while we of the present time have a much shorter period in which to make our calling and election sure by such character development. But then, if our trial is briefer and therefore
more rigorous, it also has attached to it the still greater reward of a share in the Divine nature—glory, honor, immortality. Let us, then, dear friends, resolve for ourselves that we will strive for the principal thing; that the love of God may more and more be shed abroad in our hearts and that we may come more and more into heart-likeness to Him and so far as possible exemplify this character in our outward words, deeds and looks. Thus we shall attain the highest ideals, God's ideal, and the greatest blessing— God's blessing.
Heretofore the Bible doctrine of inspiration was set forth in an explanatory way, in order to make the subject clear in its nature and implications, and to guard the subject from misunderstandings and misrepresentations. No arguments were submitted in its proof, that phase of the subject requiring separate and lengthy treatment beyond that so far given the subject. These proofs will be presented from a threefold standpoint: I, General Biblical considerations; II, Specific Biblical passages; and III, Factual Biblical thoughts. Each of these lines of thought will be set forth in fair fullness, and we trust with cogent power. We cannot hope to convince willful, hostile, or depraved unbelievers; but we trust that the proofs presented will satisfy the rightly disposed. Indeed, it is not the Lord's will that the wrongly disposed receive now this or other truths; for the gift of the Truth by Divine intention is made to the rightly disposed alone—those whose minds, hearts and wills are meek, humble, hungry, honest, holy; reverent and good. To none others is it the Divine will to give the due Truth; for to give it to others would lead them to misuse it, injure themselves and others and dishonor God. Therefore, let our readers fill their hearts, minds and wills with the right disposition— that of meekness, humility, hunger, honesty, holiness, reverence and goodness, and then and then only will the Lord bless them with the Truth, which includes inspiration.
(1) The first general proof that will here be offered is this: The character of God requires that the Bible be inspired. God's character consists of wisdom, power (will power), justice and love, each perfect in itself, each perfect in its harmony with the others and all in this harmony perfectly dominating God's other graces. From many standpoints, God's wisdom requires an inspired Bible. His wisdom is the tactful application of His knowledge securing good results. Hence His wisdom showed Him that an uninspired Bible could not secure the fullness and precision of the Bible necessary to secure the good results aimed at by the Lord in giving His revelation; on the contrary, that such a Bible would wreck the results that He aimed at in giving it; for it would omit essential parts of His revelation, mix it with error and insert foreign matters, all three of which would be fatal to its attaining the Divinely intended results. But His wisdom showed that by inspiring the Bible He could omit from it things not belonging to it, insert into it exactly what He desired to be in it and keep error out of it, both as to fullness and precision; and thus His wisdom showed that He would have a revelation just as He desired it to be, and sufficient to secure the ends in view in giving it. God's power also requires an inspired Bible and cooperated to make it so. Jehovah is not so weak-willed as to allow His revelation to be given without inspiration, since He knew that an uninspired Bible would frustrate the purpose of His revelation, destroy its purity, compromise its fullness and defile its contents; and His will power, which exercises all necessary might to secure His purposes, guarantees an inspired Bible, since inspiration is the only way to make it what He desires it to be to secure His purposes therewith. God's justice, duty-love, also requires an inspired Bible; for an uninspired Bible would be a disgrace to God, a compromise of His revelation, an injury, through its lacks, faults and immaturities, to its purposes, and an injustice to its
users—none of which things His justice could permit. On the contrary, justice, which renders to each his due, not only saw to it that the Bible was not only harmless, which even at best an uninspired Bible could not be, but was fully beneficent, which to be the Bible must be inspired. Finally, God's love requires the Bible to be inspired. From its very nature, love requires this; for love is that disinterested good will which, delighting in good principles, i.e., the Truth and its Spirit, delights in, and is in sympathetic oneness with those in harmony therewith, sympathizes with or pities those who are out of harmony therewith, or those who are treated contrary thereto, and delights to sacrifice to advance them. Such a love could not give an uninspired Bible because of its contrariety to good principles; but must give an inspired Bible because of its harmony with, and advancement of good principles. Accordingly, God's character of perfect, balanced and dominating wisdom, power, justice and love, requires an inspired Bible.
(2) The Bible's writers require inspiration to write an inspired, infallible Bible. For the most part the Bible's writers were not learned men. Moses, Solomon, Daniel, Ezra and Paul were learned men. But the rest of the Bible's writers were not learned men. Some of the others, like Samuel, Isaiah, Luke, etc., may properly be called well educated men. But of the majority of its writers some may properly be called unlearned men, and the rest ignorant men, though none of them was unlearned and ignorant on what he wrote. But regardless of whether they were learned, semi-learned, unlearned or ignorant, they were all fallible; and when left to themselves, made mistakes, as can be seen by Moses' not circumcising his sons until forced thereto, and by his smiting the rock twice, instead of speaking to it as charged; as can be seen by David's mishandling Uriah, Absalom and Joab; as can be seen in Solomon's marrying so many wives, oppressing Israel, and mistakenly dealing with Jeroboam; as can be seen by Jonah's
attempting to flee from the Lord, and being displeased with God's sparing Nineveh; as can be seen in Peter's denial of the Lord, and drawing back from fellowshipping with Gentile brethren at Antioch for fear of the Jews; and as can be seen by all the Apostles' forsaking Jesus at His capture, and in presuming without God's command to elect an Apostle, a work that God, by Jesus, reserved to Himself (John 15: 16; Gal. 1: 1). In addition to their being fallible, none of them, uninspired, had the ability to put the things revealed to them in the proper form and words. To give us an infallible record and presentation of God's revelation, the Bible's writers had to be made infallible, which alone could be accomplished by God's inspiring them to write; for fallible men would omit some things that should have been incorporated into their presentations, add some things that did not belong therein, and corrupt or very incompletely give what they did present therein. Hence the fallibility of the Bible's writers made it necessary for the God of perfect, balanced and dominating wisdom, power, justice and love, in order to secure infallibility in the presentation of His written revelation, to inspire its fallible writers. This argument is certainly of cogent force on our subject.
(3) The Bible's nature requires an inspired Bible. We have seen that in nature it is a Divine revelation; or to put it in another way, all its contents are a Divine revelation. Its contents consist of many doctrines, precepts, promises, exhortations, prophecies, histories and types. Some of its doctrines are simple, others of them are difficult, and the rest of them are a combination of simplicity and difficulty. To secure the infallible presentation of these in writing, its writers had to be infallible; particularly was this the case with prophecy, since many of its writers, the prophets, had no understanding of many of the things that they wrote, and an imperfect knowledge of most of the rest of the things that they wrote. This same thing can be said of the histories and biographies of
the Bible. For apart from inspiration they would not have known what of historical and biographical materials of which they had knowledge they should select as a part of the Divine revelation or reject as not a part of the Divine revelation. We say this, because those histories and biographies are typical of future things. Doubtless their writers knew a great deal more of connected and other events than they incorporated in their writings. Hence they needed inspiration to guide them to the right selection and proper rejection of materials that they had on hand, and that, if uninspired, they would have certainly misused as to selection and rejection; for they were utterly ignorant of the typical character of the events that they narrated and, at least for the most part, of the fact of their typical character. Hence, inspiration was indispensable for them in the selection and rejection of materials at their hands. The doctrinal and ethical thoughts that they incorporated into the Bible were some of them not understood by their writers, in which case they had to be inspired to write them out correctly, to say nothing of infallibly. Others of them understood the difficult doctrinal and ethical thoughts that they wrote out and understood them by a process of reasoning, as, e.g., appears from the pertinent writings of Paul, particularly of Romans, Galatians and Hebrews, yet such needed inspiration to insure their infallible presentation of them.
The fact that all of the uninspired ablest thinkers and reasoners of the race, e.g., Socrates, Aristotle, Plato, Seneca, Gautama, Confucius, Maimonides, Spinoza, Descartes, Kant, Hegel, Darwin, Spencer, etc., erred so greatly in their theories of doctrine and ethics, certainly implies that, e.g., Paul unless inspired would have erred in his reasoning and writing out his doctrinal and ethical thoughts, to say nothing of his prophetic thoughts, some details of which he certainly did not fully understand. Of such doctrinal thoughts we might instance what he gave us on election,
predestination, the fall, the curse, the ransom, Christ's threefold natures, justification by faith, sanctification, Israel, the hidden mystery, the kingdom, resurrection, the consummation. Apart from inspiration, how could Moses so accurately describe the nature and order of creation as even to be ahead of the findings of modern science, which in very many particulars corroborate Moses' account of creation? For we are not to forget that no human being witnessed the creative work described in Gen. 1. Its record must, therefore, be a matter of inspiration, as well as of revelation. Take, as another illustration, the law of justice. It is briefly summarized in the words, Thou shalt love the Lord thy God, with all thy heart, with all thy mind, with all thy soul and with all thy strength, and thy neighbor as thyself. There is absolutely no duty that man owes to God and man not covered by this brief statement. Analyzing the law of duty-love, justice, to the neighbor, Thou shalt love thy neighbor as thyself, which Jesus explains to mean that whatsoever one desires His neighbor to do to him in thought, motive, word and act, he should do to him, we must conclude that it covers every duty relation into which man can come with his fellows. We stand amazed at the thought that there is no social relation possible but is completely covered, so far as duty-love, justice, is concerned, by these few words, Thou shalt love thy neighbor as thyself. Only an omniscient mind could have thought out so completely comprehensive a law; and a human mind could not, therefore, have conceived it except by revelation, and written it out except by inspiration. Man's efforts to make the laws of justice fit the ever changing relations of man to man, have resulted in laws innumerable filling thousands of large volumes, laws that receive frequent additions, modifications, revisions and annulments. Thus the Roman law, current in continental European countries fills at least a thousand volumes. Thus the common law of Britain and America fills hundreds of
others. Thus the special laws of Britain and the United States fill literally thousands of volumes. And what shall we say of the state, provincial and municipal laws of all these countries! All of these are the uninspired efforts of fallible men to govern the relations of man to man. But the inspired Bible condenses all of them and many not yet enacted, in so far as they are just, into the brief sentence, Thou shalt love thy neighbor as thyself, i.e., all things, whatsoever ye would that men do to you do ye even so unto them. No uninspired man had the ability to write out that sentence as a thought of his own invention. These considerations guarantee an inspired Bible.
(4) The Bible's descriptions of Christ's three natures, His character and His twenty-one offices require an inspired Bible. Even after these were revealed to reduce them to writing infallibly required such an inspired Bible to guarantee its infallibility. How easy to fall into mistakes it was on the subject of Christ's prehuman nature, can be seen in the gross errors introduced thereon during the Gospel Age. These errors range from the denial of His pre-existence altogether, to setting Him forth as God Almighty, the co-eternal, consubstantial and co-equal of the Father. To guard the Bible's writers on this phase of the subject, its writers had to be inspired to make them infallible. To guard them against the extremes of error on His carnation, His becoming human, errors that ranged from His alleged begettal by Joseph to the God-man theory, its writers had to be inspired to set Him forth in physical, mental, artistic, moral and religious perfection as a human, no more and no less, for the first thirty years of His earthly life. Certainly inspiration was necessary infallibly to set Him forth as He was undergoing the change from human to Divine nature, through the process of a new-creaturely begettal, quickening, growth, strengthening, balancing, crystallizing and birth. Any error in the slightest degree on any of these features, would have caused misconceptions,
with resultant mischief. Then,-too, the Bible required inspiration to guarantee infallibility in its descriptions of His Divine nature in relation to God, the good and evil angels, the Church, the Great Company, the Ancient and Youthful Worthies and mankind now and hereafter. Thus the Bible's description of His three natures required the inspiration of its writers.
The same thing was necessary for its writers, to enable them adequately to describe His character, which, apart from revelation, they never could have conceived. Surely grace and beauty meet in that perfect character. All of the graces, the higher and lower primary graces, the secondary graces, and the tertiary graces, do not only exist in Him, but each exists in individual perfection in Him, as they also exist in Him in strength, balance and crystallization. Not only so, but the higher primary graces, to secure the proper balance between them and His other graces, in their perfection, balance and strength dominate all His other graces, giving them the proper strength, balance and perfection. Certainly the Bible's writers had to be inspired infallibly so to describe His character. While treating of the internal evidence of the Bible's being the Divine revelation, we pointed out 21 evil effects that the curse has wrought on mankind, and showed that for each of these effects of the curse Christ had a correlative office effective of its cure. How could uninspired men have adequately described these 21 curse features and the 21 offices of Jesus, each one designed to cure its correlative curse feature? Without inspiration they certainly would have missed one or more of these features of the curse and their correlative features of Christ's office, as well as have mixed them with more or less error. This becomes all the more manifest when we remember that from the piecemeal method in which they are presented, and from the fact that none of them is presented in its entirety by any one Biblical writer, none of their writers set out with the intention to enumerate all of
them. Accordingly, we conclude that the three natures, the perfect character and the 21 offices of Christ as the cure of the 21 curse features, prove inspiration.
(5) The qualities of the Bible likewise require it to be inspired. Its main qualities are unity, diversity, harmony, sufficiency, truthfulness, infallibility, authoritativeness, skillfulness, adaptability, universality, dueness, progressiveness, efficiency, appealableness, practicability, sublimity, beauty, holiness, power, simplicity, indestructability. Later details will be given on each of these attributes of the Bible. Here they are introduced for their giving proof of the Bible's inspiration. When we consider that there were nine writers of the New Testament, and more than twenty-four writers of the Old Testament, that they, from the first to the last, lived 1700 years apart, the Old Testament writers doing their work within about twelve centuries, and the New Testament writers, within about fifty years, that they were of very diverse characters, talents, stations and education, that they wrote without system and piecemeal on the Divine revelation, that many of them wrote some things that they did not understand, that they wrote on principles, persons, things and events, past, present and future, and yet produced a work that is of utmost unity in doctrine, precept, promise, exhortation, prophecy, history and type, the Bible's unity becomes apparent and is a sure proof of its inspiration; for all of these add up to a plan that displays such a unity as is exemplified in nothing else in all literature, that has been put together with utmost diversity, as was just pointed out, and that yet maintains its unity. This is another evidence of the Bible's inspiration. And amid such unity and diversity, there is the utmost harmony between the seven above mentioned thought features of the Bible, between the parts of the plan to which they add up, in and between the agents, means, spirit and methods that go to make up this unity and diversity, making every part of it, when properly distributed, fit with utmost agreement
with every other part of it. Such harmony amid such unity and diversity surely required an inspired Bible. The Bible in its beauty, sublimity and simplicity of thought and style gives us three others of its qualities that argue its inspiration as the most unique book in the world. In sublimity the oration which makes up the bulk of Deuteronomy, the arguments of the book of Job, the rhapsodies of Psalms and Isaiah and the visions of Revelation excel anything else in all literature, not to speak of the sublimity of Christ's farewell address in the upper room. There is also much sublimity in other Biblical writings, e.g., of other prophets and of the Epistle to the Hebrews. Note the sunbursts and rays of beauty in the writings just mentioned, and in the figurative sayings of Jesus. Note the simplicity of the Bible's historical writings and those of John, wherein sublimity and simplicity rival one another as to preeminence. It is simply impossible for human ability, no matter of how high an order, to unite in such supreme excellence the sublimity, beauty and simplicity of the Bible. These qualities can have been produced by inspiration only.
Sufficiency is a seventh attribute of the Bible that implies its inspiration; for by the sufficiency of the Scriptures we understand its perfection as the sole source of faith and the main rule of practice to be meant. There is in it no lack of anything as to teaching that goes to make it the sole perfect source of faith and the main perfect rule of practice. It needs nothing to be added to it to supply an alleged lack as to the source of faith; and apart from the Divine Spirit and providences, coming as they do from the same One as inspired the Bible, to help to an understanding of the application of some of its principles to very difficult matters of conduct there is nothing to be added to it to supply an alleged lack as to the rule of practice. Its being sufficient for true doctrine, for refutation of error, for correction of misconduct, for cultivation of good character and to work repentance
and faith unto justification, to work sanctification of will, body and spirit, and to give victory in the Christian warfare in its parts and in its entirety, it must have been inspired, for no uninspired human ability has produced nor can produce a book of such sufficiency. Truthfulness is the eighth Biblical attribute requiring inspiration. This attribute covers all seven parts of the Bible. While most of its historical parts required only ordinary honesty and accuracy to give it truthfulness, such is not the case with all its histories, e.g., the record of creation; but when we come to the other six parts of the Bible almost nothing to some of them and nothing to the rest of them could human ability give the attribute of truth, e.g., the promises, prophecies and types. And so far as the doctrines, precepts and exhortations are concerned, only small fractions of them, e.g., in doctrine God's existence and some of His attributes very imperfectly understood, and in precept very imperfect features of duty-love to God and man, imperfectly understood, and imperfectly understood natural exhortations, can be of, and have come from human reason. Hence the other truth features of the seven parts of the Bible could have come from inspiration alone. And the presence in the Bible of those truth fractions of four of the seven Biblical parts that human reason had been able to reach by exercise of natural reason, does not imply that there they are not inspired. Hence the Bible's truthfulness required an inspired Bible. The infallibility of the Bible, its ninth attribute, required it to be inspired. Since only God is infallible, the only way an inspired Bible, written by fallible men, could be produced, is by Divine inspiration. This is so evident that it requires no proof beyond the mere statement of the fact. The authoritativeness of the Bible is its tenth attribute that implies that the Bible is inspired. Its authoritativeness is its right to be heartily believed and faithfully obeyed. But how could it make such a claim, if it is simply the product of human agents,
since they would be arrogant indeed to make such a claim for a product of their own, having no higher authority than themselves. Such authoritativeness it could only then have, if God is its author, which, of course, implies its inspiration.
Skillfulness is the eleventh attribute of the Bible. The skillfulness with which the Bible has been written and put together is another evidence of its inspiration. This skillfulness is manifest, not only in what we have heretofore said and will yet say of its other qualities, but in the clearness of its statements designed to be understood by anybody and everybody and in the ambiguity of its statements designed to be hidden from the world and to be revealed to the elect only. In throwing together in apparent confusion, disconnection and disorder, partially discussed snatches of unrelated subjects here, there and elsewhere throughout the Bible, yet all, when rightly divided, forming a most harmonious and systematic whole, in its use of dark sayings in parable, type, prophecy and enigma, in its use of tens of thousands of figures of speech, consisting of at least 181 different kinds, like metaphors, similes, synecdoches, etc., etc., in its use of symbolic language based on objects of nature and art, like mountains for kingdoms, hills for republics, valleys for oppressed peoples, cities for religious governments, etc., etc., and in putting so much thought in so few words, certainly such skillfulness is superhuman and proves the Bible to be inspired. The adaptability of the Bible is a twelfth quality of the Bible and is another proof of its inspiration. It has parts adapted to childhood, parts to adolescence, parts to maturity and parts to old age; parts adapted to the unlearned, parts to the fairly well learned and parts to the very learned; parts adapted to the sinner, parts to the just and parts to the saint. It is adapted to people of all ranks, nations, races, religions and civilizations. It can be translated into any and every language without loss to its sense, excellencies and
effectiveness, a thing of which no other book is capable, e.g., the Koran is said to be simple, sublime and beautiful in the original, all of which, however, it loses in translation, a remark that applies to the sacred books of heathen religions. Such adaptability of the Bible could not have been produced by uninspired writers; it is supernatural and thus inspired. The universality of the Bible is its thirteenth quality that proves its inspiration. We gave enough on this point while discussing its adaptability.
The dueness of the Bible is its fourteenth attribute that proves its inspiration. By its dueness we mean its giving its enlightenment when needed in point of time. With the changing conditions, situations, experiences and needs of God's people, the need of advancing and apposite light makes itself felt. And at those changes the Bible's dueness shows itself by giving the appropriate light exactly fitting such changing conditions, situations, experiences and needs of God's people. Such dueness has never yet failed, nor will it ever fail. How could uninspired writers have put such "meat in due season" in the Bible? Such an ability would require practical omniscience, which they lacked. It can be accounted for only on the basis of the Bible's inspiration. Closely related to the Bible's dueness is its progressiveness, which is presented as the Bible's fifteenth attribute proving its inspiration. Not only is this seen in its giving, as can be seen in the advancement of the light in the three parts of the Old Testament, Law, Prophets and Holy Writings, and in the three parts of the New Testament, history, doctrine and prophecy, and in the interrelation of the books of each of the Bible's two parts, as well as in each of these two parts within themselves, but it can be seen also in the progressive unfolding of its contents in the history of God's Gospel-Age peoples, first, in the Jewish Harvest, second, in the Interim and, third, in the Gospel Harvest. Fastening our attention on the Gospel Harvest, we note this quality acting in the
reaping, sheaving and drying time of the Gospel Harvest, when not only the generalities of God's plan were progressively unfolded, but also the details necessary for the development of the Little Flock; and in the special threshing, winnowing, sifting and garnering time of the Gospel Harvest we see enacting before us this progressiveness of the Bible's unfolding in the details necessary for the development of the Great Company and Youthful Worthies, two of the three subordinate elect classes of God's plan. Such progressiveness could not have come from the writings of uninspired men. It argues their inspiration. Closely related to the adaptability of the Bible is its appealableness, which we present as our sixteenth attribute of the Bible in proof of its inspiration. It contains matters that appeal to people of every kind of character: the sinful, the righteous and the holy; as experience proves it appeals to people of every race: the white, the black, the yellow, the swarthy and the red, numbers of which accept it as God's revelation, to people of every nation, as is evident from its being accepted by people in every nation, to people of every class: rulers, clergy, aristocrats and the common people, to the people of every trade, as the ranks of labor prove; and in due time it will appeal to every individual of the race—in the Millennium, when the crucified Christ will draw all men unto Himself. How could uninspired men have written a book of such universal appeal?
The practicability of the Bible we offer as its seventeenth quality proving its inspiration. By its practicability we mean its usefulness. It is useful for the child, the youth, the mature and the aged. It is useful for the statesman, the teacher, the pupil, the financier, the trader, the leader, the led, the employer, the employee, the scholar, the ignorant, the husband, the wife, the parent, the child, the friend, the acquaintance, the official, the citizen, the sinner, the righteous, the holy, the ruler, the cleric, the aristocrat, the rich,
the poor—in a word, it is useful for everybody. This being true, certainly uninspired men could not have been its writers; they must have been inspired. Closely related to the Bible's practicability is its efficiency, which will now be presented as the Bible's eighteenth quality. By its efficiency its ability to achieve its purposes is meant. Its purposes are to save the elect and to prepare the non-elect for their Millennial blessings. It saves the elect by having effected their repentance toward God and faith toward the Lord Jesus, thus leading them to justification. This is accomplished by clarifying pertinent truths to them and by energizing them unto repentance and faith. Furthermore, it effects their progress in the justified life ever nearer to consecration by giving them the appropriate enlightenment and energy to make such progress. More yet, it, by its enlightening and energizing power, effects their consecration, in which they give up self-will and world-will and accept, instead, God's will as their own. By its enlightening and energizing power it begat and quickened them of the Spirit, causes them to grow in grace, knowledge, and fruitfulness in service, strengthens, balances and perfects them therein, at the same time enables them to lay down their human all in sacrifice unto death, while keeping their wills dead selfward and worldward. And, finally, by its enlightening and energizing power it enables them in temptations and trials to fight the good fight of faith successfully, not only in the single great and small conflicts of the Christian warfare in detail, but in general makes them more than conquerors in that warfare as a whole; and thus it saves God's elect for glory, honor and immortality. Surely it has thus efficiency as an attribute in so far as saving the elect is concerned. As for the non-elect, it is efficient in preparing them for the Millennial blessings of Christ's reign, for by its enlightenment it reproves them for their sins; it teaches them measurably the principles of justice toward God and man; and gives them a
witness of the coming Kingdom of God, in which all shall undergo the judgment process of instruction, a trial for life, stripes for misconduct and a final bestowment of life or death, dependent on obedience or disobedience. Surely in accomplishing these ends it is full of efficiency, which proves its inspiration.
Holiness is the nineteenth quality of the Scriptures witnessing to its inspiration. By the holiness of the Scriptures its internal harmony with good principles and its external activity in promoting good principles in its objects are meant. Accordingly, internally the Bible is in harmony with the Truth and its Spirit, and externally it promotes the Truth and its Spirit. Certainly its doctrines, precepts, promises, exhortations, prophecies, histories and types are in their nature, qualities, purpose and effects in harmony with the Truth and its Spirit, and promote these in the blessing of its objects. Whence came such holiness? Certainly not from uninspired men, as the characters, teachings and effects of heathen founders of religions prove. It is not the quality of their writings, let alone of their characters and works. Uninspired, the writers of the Bible would not have done as to holiness better than these. Hence, we conclude that the holiness of the Bible in its nature, contents and effects, exists because it is inspired. As the twentieth attribute of the Bible testifying to its inspiration, we present its power. It is living, i.e., energetic, and strong. It is permeated by God's power; for it is the power of God unto salvation to everyone that believeth. Its power enables the sinner to hate the sins that he loved and love the righteousness that he hated. Its power energizes him in repentance to turn from sin to righteousness, from error to truth, from unbelief to faith, from ignorance to knowledge. Its energy enables the justified to go from less to more righteousness; and when it energizes his justifying faith and this love of righteousness to become consecrating faith and love, it enables him to consecrate himself to the Lord; that