#5. Inspiration and the Holy Ghost.


In the Greek, the term “inspiration of God” used by Paul in II Tim. iii. 16 is theopneustos, and it is evident that there is a vital connection between “inspiration” and the Spirit (pneuma). On occasion, therefore, we are prepared to find that a specific statement is made in the Scriptures ascribing the authorship of the Book to the Holy Spirit. Let us note these passages.

(1) PSALM XCV. 7.—This passage is quoted in Heb. iii., but instead of settling the vexed question as to whether Moses, who wrote Psa. xc., should be recognized as the author of the anonymous Psalms that follow, Paul says, “Wherefore, as the Holy Ghost saith, To day if ye will hear His voice” (Heb. iii. 7). This statement is too explicit to be passed over in silence. Everything associated with the integrity of Scripture is involved in it. The critics have assured us that Moses never led the children of Israel through the wilderness; that the story written in the book of Numbers is not factual history; Moses never lifted up a serpent in the wilderness, etc., etc., yet Paul declares that the Psalm which says, “Forty years long was I grieved with this generation . . . . . I sware in My wrath, that they should not enter into My rest”, was the language of “The Holy Ghost”. Here there can be no compromise, no middle ground; we must be either for or against. Either Paul’s words are sober truth and the critics blasphemers, or his words are hysterical nonsense and the critics our deliverers. For our part we believe the Apostle’s declaration that the Psalm quoted was the language of the Holy Ghost.

(2) THE TABERNACLE.—Heb. ix. is devoted to the typical tabernacle of the wilderness, and the anti-typical fulfillment of its ordinances, sacrifices and types in the heavenly priesthood of Christ and the true tabernacle, which God pitched and not man, namely, “heaven itself”. Once again the issues are clearly defined. Paul does not speak vaguely of the tabernacle; he describes its two great portions, he specifies the sacred furniture, both within the veil and in the holy place, and in Heb. viii. 5, says of the earthly priesthood of Israel:

“Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith He, that thou make all things according to the pattern showed thee in the mount” (Heb. viii. 5).

Having committed himself to the belief that Moses did actually erect the tabernacle and that the record in Exodus is true, he further commits himself to the utter extreme of saying in Heb. ix. concerning this tabernacle and its services:--

“The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing” (Heb. ix. 8).

Again the issues are evident. Either Paul speaks the truth, or he does not. If he does, then Moses actually did erect the tabernacle in the wilderness, and the critics are found to be liars.

(3) THE NEW COVENANT.—Paul brings to a climax the doctrinal teaching of his epistle to the Hebrews in chapter x., where he reaches the subject of the offering made for sin by the sacrifice of Jesus Christ, “once for all”. He follows this in verse 15 with the words, “Whereof the Holy Ghost also is a witness to us”, and proceeds to quote from Jer. xxxi.

Here therefore, in the short range of one epistle, the Holy Ghost is attested as the Author of Psa. xcv. He is said to have “signified” certain lines of truth in the tabernacle and its ministry, and to bear witness to the truth of the New Covenant given by God in Jeremiah.

In the first chapter of the Acts we have another instance. Peter stood up and said:

“Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus” (Acts i. 16).

Here a Psalm of David is the passage in question, where, writing out of his own bitter experience, he said, “Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me” (Psa. xli. 9), but the Holy Ghost, Who inspired the record, looked down the centuries to a greater betrayal than that of Ahithophel. If, moreover, Ahithophel subsequently “hanged himself”, as did Judas, we should not be surprised, so full, so complete, is the inspiration of Scripture (II Sam. xvii. 23).

Like guardians at the two extremities of the Acts stand the references to the Holy Ghost. Peter’s statement in Acts i. 16, to which we have just referred, and Paul’s in Acts xxviii. 25, where it is recorded:

“And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers” (Acts xxviii. 25).

and Paul goes on to quote, in full, Isa. vi. 9 and 10.

Again, writing to the Corinthians, the Apostle said:--

“Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth” (I Cor. ii. 13).

We can have a book evidently inspired by “man’s wisdom”, or we can have a book the “words” of which are taught by the “Holy Ghost”, and it is the testimony of the Chapel of the Opened Book that the Scriptures are the Word of God, “true from the beginning”.

The association thus established between the Holy Ghost and the Scriptures makes useful an examination of John xiv.-xvi. This we do not here enlarge upon, but, in lieu, give the headings that formed the basis of one of the addresses given during the series.

The Holy Ghost, as the Spirit of truth, guided the Apostles into “all truth” (John xvi. 13); He recalled to their memory whatsoever the Saviour had taught them (John xiv. 26); He made clear the meaning of sayings not previously understood (John xiv. 26); He endowed the Apostles with a vision of the future (John xvi. 13); He led the Apostles on in the recognition of the glory of the Person of the Redeemer (John xvi. 14); and He confirmed the witness given by the Apostles (John xv. 26); He enabled them to bear their testimony (John xv. 26, 27); He is named, three times over, “the Spirit of truth” (John xiv. 17; xv. 26; xvi. 13); A power unseen by the world (John xiv. 17) and Who would abide with them for ever (John xiv. 16).

In symbol, this overshadowing, inspiring, power of the Holy Ghost was given to the Apostles when the Saviour “breathed” on them, as recounted in John xx. 21, 22; and His full advocacy could be relied upon in the hour of trial (Matt. x. 19, 20). Moreover, this mighty, gracious, indwelling, illuminating power, is called “The promise of the Father” (Luke xxiv. 49) without which the apostolic testimony at Jerusalem could neither have begin nor succeeded.

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(From The Berean Expositor, vol. 33, page 118).

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