Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ;  Titus 2:13


power in the Word, when the high calling was yet open, begat him of the Spirit, and it enables him to grow in grace, knowledge and service. It enables him to crucify his fleshly disposition and lay down his human all unto death sacrificially, as it enables him to overcome the devil, the world and the flesh. Surely the Word of God is quick [energetic] and powerful. Whence did the Bible get such power? From uninspired writers? Nay; for uninspired writings, of which the world has a surplus, do not and cannot accomplish these things. Only an inspired Bible can do them.


Finally, the indestructability of the Bible as its twenty-first attribute, guaranteeing its permanence, is a proof of its inspiration; "for the Word of God liveth and abideth forever." Satan, the world and the flesh have striven to obliterate it. Through the apostacy of the Jews and the influence of surrounding idolatrous nations, Satan almost succeeded in putting it aside; but God saw to it that in the days of Josiah it was reclaimed from oblivion. Keen pagan philosophers like the keen Celsus, like the keener Porphyry and the Neo-Platonists, tried their hardest to destroy it; but it came forth with greater power from their onslaughts. Roman Emperors, e.g., Decius and Diocletian, with special thoroughness tried to have every copy of it and of its parts destroyed, exhausting the resources of torture and martyrdom in the attempt, and made a miserable failure therein. The papacy, in the dark ages, tried their best to hide it from the people; but it burst the chains that they had forged about it, and came forth in the Sardis period in partial circulation, and in the Philadelphia period in general circulation, and is now decidedly the most widespread and widespreading book in the world, the best seller of the best sellers. Atheism, materialism, agnosticism, pantheism, deism, rationalism, evolutionism and higher criticism have all sought to set it aside, either in part or in whole; but like its other enemies they have been defeated in the attempt, and out of the



crucible it has come more luminous and life-giving than ever. Its blessed light in translations into a thousand and more languages and dialects, shines upon the dark places of the earth; and now among God's consecrated people it is shining more and more as we are approaching the full day. Why have uninspired writings not been subjected to the destructive efforts of enemies, as the Bible has? Many of them under a thousandfold less hard attacks have sunk into oblivion. Why has it come out of each attack with added prestige, and probative power and a more abundant ministry than before? In a word, why did it stand up undefeated under the most severe attacks, while attacks a thousandfold less severe would have destroyed most uninspired books? The answer is, it is indestructible and is such because it is inspired. With the indestructibility of the Bible as a proof of its inspiration we bring to an end our presenting the 21 chief attributes of the Bible in proof of its inspiration. Some of them are more, some of them are less cogent in probatory power, but all help to prove the Bible's inspiration.


(6) Our sixth argument in proof of the Bible's inspiration is its purposes. These may be reduced to two kinds: primary purposes and secondary purposes. Though so named, we will discuss the secondary purposes first. These are two: (1) the salvation of the elect as the faith class pre-Millennially, and (2) the salvation of all the obedient of the non-elect as the unbelief class Millennially. Considering the human family, God foreknew that some of its members could gain salvation under conditions that required a faith that will trust God when it cannot trace Him, and that some of its members could not trust Him out of sight, let alone under crucial trials that imperatively require a faith that trusts when and where it cannot trace God. Since the elect, as the faith class, can exercise such a faith, God gives them their trial under faith-requiring and exacting conditions, i.e., now when the present evil conditions demand it. But



because the non-elect, as the unbelief class, cannot exercise such a faith, God does not, in this life, put them on trial for life; for if He would put them on trial for life amid faith-requiring and exacting conditions, which they have not the needed faith to meet successfully, every one of them would be everlastingly lost. To prevent this God shuts them up in their unbelief condition without now putting them on trial for life, reserving them for trial in the Millennium, when the conditions will not require a faith to which sight is denied. Accordingly, in the present life the Bible's purpose is now to save the faithful faith classes and to leave the unbelief classes over for the Millennium to have their opportunity to gain life. Hence during the pre-Gospel-Age times God gave their faith class the chance to win the election, and those successful therein gained, as Ancient Worthies, the privilege of attaining perfect humanity in the beginning of the Millennium, and princeship in the Kingdom and post-Millennially they will gain the opportunity of spirit existence. But during the Gospel Age God has been giving the rest of the faith class the opportunity of gaining the elective salvation, and at its end three of such elect classes will emerge from the Gospel-Age elective process: the Little Flock, which will receive Brideship with Christ, the Great Company, nobility, and the Youthful Worthies, princeship share with the Ancient Worthies.


The Bible, to secure its purposes with the elect, not only gives elaborate instructions for their help, but also comes invested with the power to enable them successfully, if faithful, to pass through two steps of salvation from their emergence from the worldly class by repentance and faith to justification and consecration, and also enables them to pass successfully through all of the stages and processes of sanctification and deliverance. Such elaborate instructions uninspired men could not give to their writings, since they imply God's pertinent wisdom, which could come to them by



inspiration alone, and such power, energy, uninspired men could not impart to their writings, which is God's power, energy, and hence required inspiration to effect it. Under easier conditions the same principles will operate toward the non-elect. Hence the inspired Bible, with another part added to it Millennially, will be necessary to give them the necessary enlightenment and energy to win and keep the salvation then operating. Thus an inspired Bible must be had to effect the secondary purposes of the Bible—saving the faithful elect now and the faithful non-elect later. The primary purposes of the Bible are also two-fold: (1) To glorify God as the Bible's Source and as the Source of its effects on the elect and non-elect, and (2) to glorify Christ as the Bible's Agent and as the Agent of its effects on both of these classes. When we speak of the Bible's glorifying God as Source, and Christ as Agent of its above-mentioned effects as its secondary purposes, we are not to understand that God and Christ are exercising approbativeness for the sake of ostentatiousness—to show off. They desire the Bible to effect its primary purposes through effecting its secondary purposes, because it is for the good, the physical, mental, artistic, moral and religious good, of both the elect and the non-elect, to be brought, by the Bible's effect, to reflect credit upon God. In other words, such glory to God and Christ will be desired by and will please Them, because it is in harmony with good principles—the Truth and the Spirit of the Truth; for God's and Christ's pleasure is Their delight in Their creatures' delight in, and practice of good principles. Hence it is a noble desire in God and Christ that They desire to be glorified in the effects that the Bible now works in the elect and later on will work in the non-elect. But an uninspired Bible could not secure these two primary purposes of the Bible; for it must be inspired to effect its two secondary purposes, whereby the two primary purposes are secured. Praise our God and our Christ for Their



noble characters, manifest in the primary and secondary purposes of the Bible, both proving its inspiration.


We now come to our seventh general proof for the Bible's inspiration—its arrangement proves its inspiration. Everyone at all conversant with the Bible knows that as to arrangement it is not constructed like a text-book. All text-books worthy of the name are systematically, logically and progressively arranged. Hence according to this arrangement one subject follows another in proper order, e.g., a text-book on arithmetic has such an arrangement: first we have a few general remarks, then come the numbers as sign values, then come addition, subtraction, multiplication and division of simple numbers, then these processes with compound numbers, especially as applied to money, measures, weight, time; then come factoring, greatest common divisor, least common multiple, fractions, common and decimal, ratio, proportion, percentage, interest, partnership, exchange, involution, evolution, arithmetical and geometrical progression and mensuration. In these arithmetical subjects we see a logical, orderly, progressing arrangement from the simple to the complex, then to the more complex and finally to the most complex. The same thing will be found to hold good in other good text-books, e.g., on grammar, music, geography, physics, chemistry, algebra, geometry, trigonometry, mechanics, calculus, etc.


But the Bible is not so constructed. Rather none of its subjects is completely and progressively discussed in any one place; for incomplete discussions of one subject are intermingled with incomplete discussions of often a half-dozen or more of other subjects. The Bible itself states that this is the case, as we read in Is. 28: 10: "For precept must be upon precept, precept upon precept, line upon line, line upon line; here a little, there a little." Especially is this the case in the Prophets, Psalms and the Types. And what complicates the matter more is that these confused intermixtures are found to abound in ambiguous sentences, dark



speeches, figures, parables and hard sayings. For this reason the Bible is harder to unravel than a thousand Chinese puzzles (reputedly the hardest of all puzzles) compounded into one. The Lord so constructed the Bible to hide its thoughts now from the non-elect and to stumble them, which to understand would result in their great injury, and also to test the humility, meekness and faithfulness of the elect unto their trusting Him when they cannot trace Him; even as Is. 28: 13, 16 shows. It is this apparent "confusion worse confounded" that is in part responsible for contradictory and contrary interpretations offered on the Bible, and for the formation of so many contradictory sects all claiming to base their creeds on the Bible, and quoting therefrom in alleged proof thereof.


But despite these apparent confusions and great diversities, the contents of the Bible, when it is rightly divided (2 Tim. 2: 15), are a most harmonious unity. This is apparent when its passages on doctrines, precepts, promises, exhortations, prophecies, histories and types are construed according to its dispensations, ages, seasons and planes of being; for so divided, all its passages add up to the most marvelous and harmonious unity, despite the great diversity of its subjects. Let it be further noted that not one of the Bible's writers has given anything like a complete view of its teachings. Rather greater or lesser snatches of its subjects characterize all of them. Yet when each one's contribution is added to all the others' contributions in the right division of the Word of Truth, a most unique, logical, orderly, harmonious, beautiful, sublime and practical unity results, by far surpassing man's ability to invent, containing the highest wisdom and the most exact knowledge, meeting the exactions of the severest logic of the head, and satisfying the deepest cravings of the heart. The result of such right dividing of the Word of Truth is even more wonderful than if an immense African river should fall over a high precipice into the Atlantic, then separate into billions



of drops mingling with the Atlantic's water, and after being tossed about for centuries finally come as separate drops to the shores of South America and there combine again, separate and distinct from the Atlantic's water, as they were before falling over that African precipice. Or to use another simile, the marvelous result of such right dividing of the Word of Truth is more wonderful than if billions of letters of the alphabet, all separated from one another, were thrown down in utmost confusion upon the ground and would be found to have formed themselves into an epic poem finer than Paradise Lost. To have thrown the thoughts of the Bible together in such apparent confusion and yet by their right division to find them a unity by far surpassing the most brilliant inventions of man, thoroughly implies the Bible's inspiration. Hence our seventh argument, the Bible's arrangement, proves its inspiration; for men detachedly giving snatches of many deep subjects over a period of 17 centuries, in such apparent confusion, could not uninspired have produced such a stupendous wonder as God's plan, which enfolds in its ample embrace every passage of the Bible, and reduces "confusion worse confounded" to perfect symmetry.


(8) The Bible's uses are an eighth argument proving its inspiration. The Scriptures set forth quite a number of uses that the Bible has. One of these uses is to teach us what we should believe; another is to teach us what we should not believe; a third is to teach us what we should not be and do; and a fourth is to teach us what we should be and do. This is expressly taught in 2 Tim. 3: 16: "All Scripture is given by inspiration of God, and is profitable for doctrine [to teach what we should believe], for reproof [to give refutation of what we should not believe], for correction [to cleanse us from what we should not be or do], for instruction in righteousness [to teach us what we should be and do]." And this it does to the end that God's people may be complete, fully equipped for every



good work, as v. 17 teaches: "that the man of God may be perfect, thoroughly furnished unto all good works." To accomplish these four very important works the Bible must be inspired; for as seen by the effects and shortcomings of the uninspired writings of the greatest heathen religious teachers, of the ablest philosophers and of the keenest ethicists, uninspired writings would err in various particulars as to doctrine, refutation, correction and instruction in righteousness, and thus fail to attain completely these four uses of the Bible; and to accomplish these four things, infallibility as to these four things is necessary, and to attain infallibility fallible men must be inspired. There are other than the above-given four uses of the Bible, all of which require inspiration to insure the infallibility necessary to accomplish them. It contains passages that work sorrow and hatred for sin and the determination to give it up, and love for righteousness and the determination to practice it, in other words to effect true repentance. But uninspired writings would assuredly contain some false teachings and would compromise the effecting of these results, as we see is the case with the merely uninspired human writings. Against such compromise inspired writings are a safeguard, as erring human writings are a threat of it. Another, a sixth, use of the Bible is to work a justifying faith, which to be competent must be born of the inspired Truth of the Bible; for an erroneous teaching on a justifying faith would not work it, and thus would prevent the effect of such a faith, i.e., justification by faith. Hence the necessity of an inspired Bible to guarantee its infallibility in teaching the Truth effective of a justifying faith producing faith justification.


A seventh use of the Bible is to work a consecrating faith and love. A consecrating faith is a more advanced faith than that of justification; for the latter merely trusts the promises involving justification, while the former enables one to trust God where sight is denied. So also a sanctifying love is a more advanced love than



that belonging to justification as a fruit of the latter; for love as a fruit of justification is merely duty love, while a consecrating love partakes in a measure of disinterested love also. If infallible teachings are needed to develop the lower forms of faith and love connected with justification, how much more are they needed to develop the higher forms of consecrating faith and love! An eighth use of the Bible has been during the call of the Gospel Age to beget of the Spirit, a thing which is effected by the infallible Word of Truth, the Word of God (Jas. 1: 18; 1 Pet. 1: 23), which proves its inspiration. A ninth use of the Bible is its work of sanctification of body and spirit (John 17: 17), accomplishing the death of the former as an acceptable sacrifice unto God, a thing that requires an inspired Bible to accomplish, and accomplishing the latter through the application of minute details of the Truth needed to work out the details of developing the heavenly affections and the higher and lower primary, the secondary and tertiary graces, in balancing the higher primary graces with one another, and in this balance making them dominate by suppression when necessary, by use when necessary, the lower primary, secondary and tertiary graces. The intricacy of this work accomplished by the Word of God requires its inspiration; for uninspired, fallible human writings would surely vitiate it and thus prevent it. As a tenth use of the Bible we point out its delivering work. It is by the inspired Word as a weapon (Eph. 6: 17), as an armor (11) and as an energization (Rom. 1: 16; Heb. 4: 12) that we fight the good fight of faith. Its battles are so detailed, intricate and subtile, that to meet its subtilities, details and intricacies successfully, an infallible Word is necessary to overcome our enemies; for an uninspired Word could not penetrate the depth, length, breadth and height of this warfare. It would mislead or fail us in its mazes. Only an omniscient mind could outplan and outmatch the devil, the world and the flesh in this warfare. And that omniscient



mind put the pertinent needed infallible information in the Bible for our use in this fight, inspiration.


(9) The users of the Bible need an inspired Bible, that by its infallibility, guaranteed by its inspiration, will supplement their weakness as to willing and doing according to God's good pleasure. Confessedly the Bible's users, God's faithful people, are encompassed by infirmity of mind, heart and will. Left to their own powers, they would sure fail to know, to desire, to will and to do the Lord's good pleasure. Hence they need a help that will unfailingly give them the needed knowledge, the needed motives and the needed strength to do God's will. God offers them these in and by the Bible. But unless the Bible, through inspiration, were infallible, it would fail of accomplishing this. Not only so, but it, by fallibility, which would become its by lack of inspiration, would directly contribute to giving them erroneous knowledge as to that will, false and therefore ineffectual motives to arouse to desire to do that will and weak and ineffective volitions to effect that will. But inspired and thus infallible, the Bible would give them true pertinent knowledge amid all life's circumstances and experiences as to what that will is and as to what they are to do as to it, holy and energizing motives to make them desire to fulfill that perfect will in all life's various conditions and affairs, and power to will and do that will. The users of the Bible would thus find it sufficient for knowledge, motive and power for every one of the ten uses discussed in two preceding paragraphs. Accordingly, the users of the Bible require an inspired Scripture.


(10) The Bible's problems require an inspired Bible to solve them. Let us note some of these problems: Creation, the origin of sin in sinless beings in its relation to the sovereignty and character of God and the creature's free will, the permission of evil and its harmony with the sovereignty and character of God, the curse in its twenty-one features, the remedy for the curse in these twenty-one features, the providence of



God in human history in general, and in that of His people in particular, the carnation of the Logos, the Ransom, election and free grace, reconciliation between God and man, the bringing into existence of the New Creation, the resurrection, final rewards and punishment. Philosophers and heathen and nominal-church theologians have wrestled with these problems, and have as to almost all of them given them up in despair of their solution. And their partial solution of some of them is quite unsatisfactory. If the keenest human minds by reason have failed to solve them, certainly less keen human minds by reason must fail to solve them. None of the Bible's writers, if left to his own unaided powers, could have solved them. And the solution of them is so responsible a thing that the all-wise God would not have entrusted the explanation of their solution to the unaided minds of human writers. Yea, their solution is so hard that God could not safely have let it be done by that measure of illumination with which He has favored the non-apostolic star-members. As His authoritative solutions of those problems He could not have let them rest with His revealing them to certain ones, trusting them thereafter to write them out of themselves. They are so commandingly important that they required inspiration to set them forth aright. Especially was this of absolute necessity, since these solutions were never given fully in any one place; but piecemeal, scattered here and there throughout the Bible. Hence we conclude that the problems that were mentioned above and the solutions that God gave in the Bible required the inspiration of its writers to guarantee their proper setting forth.


(11) The wording of the Bible required its inspiration in order to the proper selection of the words with which to set forth the thoughts to be revealed in the Bible. Even in ordinary matters, care is needed in the selection of words to convey clearly one's thoughts. But especially is this necessary in important matters, e.g., in legal matters, contracts, wills, etc. How much



more so would this be necessary in setting forth the Divine revelation, because of the all importance of making God's plan clear and operative as due. This was all the more necessary when we consider that many of the Bible's writers wrote things which they did not understand. Added to this is the fact that there are many things in God's revelation that He did not desire the unjustified to understand, still others that He did not desire the unconsecrated to understand, and many of them that He did not desire even the consecrated to understand until they were due. Hence the Bible's parables, mysteries, the dark and hard sayings, etc., not understood by most of their writers, had to be clothed in precise language, so that when due they could be clearly understood. Moreover, Bible thoughts had to be so stated that their sense was precise. Not infrequently its arguments depend upon whether a thing is stated in the singular or plural, e.g., Gal. 3: 16, "seed" not "seeds." Since in languages like the Greek and Hebrew there are many synonyms, antonyms, analogous and contrasted words, great care had to be exercised to select the one that would convey the exact shade of thought intended, a thing that could not have been done by those like the prophets (1 Pet. 1: 10-12) who wrote of things that they did not understand. The Hebrew language, as contained in the Old Testament, is poor in vocabulary, having, including 2668 proper nouns, only 8674 words, or exclusive of proper nouns only 6006 words. Some of these have very many different meanings, and some of them are strict synonyms. These facts make it very necessary to be very discriminating as to which word to use, a thing that one writing things not understood by him, like some doctrines, most prophecies and all types, makes it impossible for the uninspired to do. Since the sense of sentences depends so much upon precision of language, no unknown or uncertain sense could be properly expressed unless inspiration of the words used sets in. Hence we hold that not only the sense of



the Scriptures is inspired, but the very words by which that sense was expressed, had to be inspired; for a small change in the selection of words would give a different thought. Hence in putting His revelation into writing, God inspired the writers to use the very words that He chose to express His thoughts in the Bible.


(12) The Bible's enemies required that the Bible be inspired. We may classify its enemies into three kinds; those who are professedly inimical, those who mean to be its friends, but who lightly esteem and disparage it, and those who highly esteem it, but misrepresent its teachings unto its disparagement. Among those who have been professedly inimical to it we may, as of ancient times, name Celsus and Porphyry, who wrote learnedly against the Bible. Celsus was completely refuted by Origen; and Porphyry was fully answered by Eusebius of Caesarea. Among those who in modern times have been professedly inimical to it may be mentioned Bolingbroke, Hume, Paine, Bradlaugh, Ingersoll, the last three of whom were superficial but able scoffers, and all of whom have been thoroughly refuted by defenders of the Bible in their times. In modern times higher critics like Vatke, Baur, Strauss, Renan, Graf, Kuenen, Wellhausen, Dillman, Driver, Cheyne, etc., while acting ostensibly as friends of the Bible, holding professorships for its defense and interpretation, but giving it the Judas kiss, betrayed it to its sworn enemies. These have been refuted by men like Neander, Hengstenberg, Zahn, Koenig, Rupprecht, Orr, Green, Urquhart, Sayce, etc. In modern times evolutionists like Darwin, Huxley, Haeckel, Spencer, have attacked phases of the Bible and have been soundly refuted by men, Bible defenders, like S. J. Harrison, Wilford Hall, Mendel, Bateson, Dawson, etc.


The above-mentioned higher critics and evolutionists, as well as a number of the above-mentioned professed enemies of the Bible, were men of high caliber of intellects. And an uninspired Bible, written for the most part by unlearned men, would have made it a



mark easy to hit and a position easy to take. God, foreknowing the caliber of many Bible opponents, could not safely or wisely have let it be the work of uninspired men; for they would have been sure to make mistakes in their statements on all seven lines of Biblical thought, doctrinal, ethical, promissory, hortatory, prophetic, historical and typical, which mistakes would not have escaped the attention of its able opponents, and that to the great disparagement of the Bible. Hence the opponents of the Bible made it necessary that it be inspired. But actually neither the openly inimical nor the pretended friends of the Bible have been its most damaging and dangerous handlers. Rather, some friends of the Bible, with all good intentions, have been its greatest disparagers; for truth has been most wounded in the house of its friends. These include ancient, medieval and modern churchmen. These have taught, as Scriptural doctrines, things blasphemous of God, and perverse and derogatory of the Bible, like human immortality, the consciousness of the dead in torment or bliss, eternal torment, absolute predestination of a few to bliss and of all the rest to eternal torment, the creedal trinity, God-manship, the Holy Spirit as a person, God's predestinating the fall of angels and men into sin, hierarchaism, purgatory, transubstantiation, the omnipresence of Jesus' human body, receiving with the mouth the actual body and blood of Jesus in the communion, mass, auricular confession, union of state and church, conversion of the world and the Church's reign over it a thousand years before Christ's Second Advent, various no-ransom theories, Jesus taking back His humanity in His resurrection, His visibility in the flesh at His second Advent, no future probation for the non-elect, the judgment day as doom's day and a period of 24 hours, the annihilation of the universe at that time, the resurrection of the very body that is laid away in death, the righteous spending eternity playing golden harps and singing Psalms and the wicked in physical and mental torment



forever. Such and other teachings have grossly misrepresented God and the Bible, and coming from friends of the Bible, have done it more harm than the mistreatment that it has received from all its other disparagers combined; for they palmed off these errors as true Bible teachings. Had uninspired men written the Bible, they would undoubtedly have incorporated some of these errors in the Bible and thus would have made it impossible to refute them from the Bible. But an inspired Bible, being free of errors and containing only infallible truth, contains within itself powerful refutations of these errors.


(13) Closely related to the foregoing point is this, that the Bible's defenders had to have an inspired Bible to be able to refute the three kinds of Bible attackers discussed in the two preceding paragraphs. As a matter of fact, God, foreknowing the rise and time of the rise of these three classes of errorists, inspired the Bible's writers to put such things in the Bible as refute each of the foreknown errors, and caused these refutations to become due to be seen by God's servants at, or shortly after the time that each of these errors came to the fore, e.g., God allowed higher criticism in the form of the documentary theory, (e.g., that the five books of Moses did not proceed from his pen, but from eight to eleven centuries later were compounded by editors from the writings of six to eight uninspired authors), to set forth its pertinent theory; then after higher critics had, on the documentary theory, fired their shots, He brought out the fact that through the Hebrew and Greek letters being also numerals, the numerals of every sentence, paragraph, section and book of the Bible were constructed in exact multiples of seven. Take, for example, the first word of the Gospel of Matthew, biblos. In addition to its meaning, book, its letters are numerals, which (using the English names for its letters) are as follows b=2, i=10,



b=2, 1=30, o=70 and s=200. Hence the word also stands for 2+10+2+30+70+200=314.


As stated above, all sentences, paragraphs, sections and books of the Bible are constructed in exact multiples of seven. This fact utterly destroys the documentary theory; for how could editors, unaware of Biblical numerics have compounded words and sentences of six to eight books into one treatise, and every sentence, paragraph, section and book come out in exact multiples of seven? Again, the number of words in the Hebrew and Greek testaments in each case total in exact multiples of seven. Additionally, the number of words of each book comes out in multiples of seven. Moreover, each book contains words of multiples of seven not found in any other book of the Bible. Then there are in the Bible elaborate multiples of 11, which are usually connected with the numerics of its books and their writers. Then by neighborhood numerics, i.e., if allowance is made for the deduction of a numeric value of from 1 to 6, the numerics would come out by sevens, God points out that errors would come out on the subject covered by the involved neighborhood numerics. A haphazard slapping together of the writing of from six to eight authors by various editors could not have resulted in these numerical phenomena. Even if they had tried to construct their product on the basis of numerics, they could not have accomplished it, let alone produce histories, prophecies, etc., that read so naturally as the Bible; for such a task requires omniscience, which these alleged editors did not have. Thus we see how Biblical numerics require inspiration; and hence defenders of the Bible need this as a sure refutation of higher criticism. Not only so, but every other error that has arisen in the Gospel Age, after making its appearance, received its refutation by new Biblical light then becoming due. How could uninspired men have furnished such a so-to-speak made-to-hand armory so much needed by the Bible's defenders against every error arising during the Gospel Age?



Certainly their need and its satisfaction by the Bible's due truths prove its inspiration; for great were these needs and without their supply its defenders would have been driven from the field of controversy; and an uninspired Bible would have failed to supply them. Hence an inspired Bible is guaranteed and proven by its always supplying the needs of its defenders with due truth to overthrow these three kinds of errorists.


(14) Our final general argument for the inspiration of the Bible is its blessing people for eternal life and blessing them eternally. Uninspired books at best are temporal in doing good. The transitoriness of almost all uninspired books is written on their face; and actual experience proves that their death set in shortly. A few of them live for centuries, e.g., those of Homer, Sophocles, Virgil, Dante, Shakespeare, Milton. But these carry in their vitals the seeds of death because of the numerous errors of all of them and the wrong morals of some of them which will not let them have vogue in a perfect order such as the Millennium will introduce. Even educational books that are true will have to give way to books that incorporate advances in knowledge not had when the best of those of the present were written. Perfect men uninspired will produce finer literature, science, art, etc., than the very finest produced during the reign of sin, with the result that the latter will sink into oblivion in the vogue of the former. But the permanent mission of blessing that is the portion of the Bible could come from its inspiration alone; for only Divine omniscience, inspiration, could produce a work that will fit men for eternal life and bless them eternally. As fading as fallen humanity's greatest books are, so unfadable and eternal must God's inspired book be to be adapted to giving eternal life and to be fitted to minister everlasting blessing to body, head, heart and will. It required omniscience, inspiration, to make it fit for such a mission; for how could uninspired men have produced a work giving eternal life? And how could they have put into that work instruction



and inspiration to give blessings eternally? Not knowing the conditions and the needs of the ages of glory, how could they have produced a book adapted to them and conferring the needed blessings? Only God could have done this, and thus inspire the writers with the needed help to produce such a book. Only an inspired book could be the Word of God. And only the Word of God could be such a permanent blessing to save and keep saved. And that "word of God liveth [works energetically] and abideth [endures] for ever," a fact that could be guaranteed only by its origin in Divine inspiration.


As was pointed out above, the only ones who were witnesses of inspiration as an act were God and His inspired agents. Hence theirs is the only testimony available for the fact of inspiration as a witnessed act. But the facts that the Bible is a Divine revelation, that its records are true and that its writers were honest and good men and accredited messengers of God, make their testimony to their inspiration highly credible. Moreover, some of them attest the inspiration of others, e.g., St. Peter does this of Paul (2 Pet. 3: 15, 16). The Bible presents its witness on inspiration, as on other subjects, not dogmatically, but suggestively, to arouse to investigation. It will be recalled that in discussing its inspiration we gave, first, some general thoughts thereon and promised to give the proof thereof from three standpoints: (1) general Biblical considerations; (2) specific Bible passages and (3) Biblical facts. We have already treated of the first of these lines of proof and desire now to take up the second— specific Bible passages. These are very numerous and we will content ourselves with dealing briefly with the main ones.


We will first prove that the Old Testament was inspired, and thereafter prove this of the New Testament. For the first point the first set of passages that we will discuss comes under the thought that Jesus and the Apostles accepted the view of inspiration believed



in by their contemporary Jews as the custodians of God's oracles (Rom. 3: 2). The Jews of that time as such custodians believed in the verbal inspiration of the Old Testament. They believed that the Law, the Prophets and the Holy Writings came directly from God, who used their writers as His mouthpieces and penmen. This accounts for the very great reverence with which they regarded those writings; and they counted it one of their greatest losses that with Malachi inspiration ceased. This view of the Jews, that the Old Testament was Divinely inspired both in thought and words, Jesus and the Apostles shared with them. If this can be proved, it will for Bible believers prove the inspiration of the Old Testament. That Jesus believed this of the Old Testament is seen from the way He used it. When tempted He appealed to, "It is written" (Matt. 4: 1-10). He does the same repeatedly in the sermon on the mount. At Nazareth He appealed to the Scriptures as Divinely forecasting His ministry (Luke 4: 17-21). He charged the Israelites to read it, because it gave God's witness of Him (John 5: 38, 46, 47; 8: 17, 18). He called it the Word of God (Mark 7: 13). He held that not the minutest thing of the Old Testament would pass away unfulfilled, yea, that rather heaven and earth would pass away than that the smallest feature of it—jot or tittle, the equivalent of the English expression, "dot of the i and crossing of the t"—would be unrealized. He showed that the Law and the Prophets, the Mosaic dispensation, as well as its writings, the two senses of this expression, were God's written revelation in force over Israel until the Gospel dispensation started; and He showed that the Law's minutest feature cannot fail (Luke 16: 16, 17).


Some have thought that Jesus contradicted various things of the Law, e.g., on sabbath keeping (Matt. 12: 1-8), on hating enemies (Matt. 5: 43, 44), on divorce (Matt. 19: 3-12), on fasting (Matt. 9: 14, 15) and on unclean meats (Matt. 15: 11, 12, 17; Mark 7: 15-19). Such who so think fail to see that it was the misinterpretations



and traditions of the scribes that Jesus was contradicting, not God's Word. They had made a veritable slavery of sabbath-keeping with traditions of man-made ordinances which destroyed its spirit, making man exist for its benefit, not it for man's benefit (Mark 2: 27). Against these abuses Jesus taught, not against resting on the Sabbath. It was perversion that the scribes taught, that one should hate his enemies, which is nowhere taught in the Old Testament; hence Jesus in this matter rejected the wrong teachings of the scribes, not the teachings of the Old Testament. As to divorce, our Lord did not contradict what Moses said on the subject, but explained that for the time being, on account of the great degradation—"the hardness of your hearts"—of the people God had tolerated divorce for a while, until the people could be elevated from their degradation unto appreciating and living the original institution of marriage, which under proper teaching by Christ's time they should have been able to do. As to fasting, the Law prescribed but one day's fast in the year, i.e., on the day of atonement. But by their additions to the Law the Pharisees required it twice a week. It was this abuse, not a right use, of fasting that Jesus disapproved. As for unclean meats, Jesus did not contradict the Law on that subject. The Law proscribed certain meats for typical reasons, and, as the antitype was about to set in, Jesus set it forth, i.e., that false doctrines should not be accepted and wrong practices enacted. He announced that for the new dispensation men were not defiled by Levitically unclean meats, but by unclean teachings and acts. That He did not set aside the type until the antitype came, is manifest from the vision given Peter (Acts 10: 9-16). Nay, Jesus did not contradict the Law. Nor was His introducing antitypes of things connected with the Law a contradiction, but a confirmation of it as valid and to be completed by something higher.


On the contrary, Jesus teaches that the Old Testament cannot be abolished, dissolved, abrogated, as