Divine factor in Scripture is probably derived from the fact that the words of 2 Ti 3'^ Tracra ypa^h eeiiruevcTos are rendered in the Vulgate 'oranis Scriptura divinitus inspirata.' The definition given by liCe (.Insjy. p. 27 f.) is sufficient as conveying the general idea attached to the word. ' By in - spiration I understand that actuating energy of the Holy Spirit, in whatever degree or manner it may have been exercised, guided by which the human agents chosen by God have officially pro- claimed His will by word of mouth, or have com- mitted to writing tne several portions of the Bible.' Sanday's explanation of the word is excellent : 'Just as one particular branch of one particular stock was chosen to be in a general sense the recipient of a clearer revelation than was vouch- safed to others, so within that branch certain individuals were chosen to have their hearts and minds moved in a manner more penetrating and more ett'ective than their fellows, with the result that their written words convey to us truths about the nature of God and His dealings with man which other writings do not convey with equal fulness, power, and purity. We say that this special moving is due to the action upon those hearts and minds of the Holy Spirit. And we call that action Inspiration ' (Bampton Lect. p. 127). Or we may say that as God revealed Himself in creation, in the history of His people, and especially, in Jesus Christ, He also enabled certain persons to perceive and express the significance of that revelation ; and this ability is what we mean by inspiration.
Inspiration is claimed not only for our Scriptures, but for the other sacred books of the world. Tlie Vedas, the books of Zoroaster and of the Buddhists, the Koran, all rest their claim to be received on the belief that they proceed from a Divine source. Even where tribes are too uncivilized to possess sacred writings, there exists a belief that God makes kno^vn His mind through dreams, oracles, or in- spired individuals ; and the presence and influence of God is frequently spoken of as an afflatus, the blowing of a breath or wind upon the inspired per- son. To the idea that knowledge is supernaturally conveyed to persons who are not in the historic line of Scriptural revelation, sanction is given in the OT by the instances of Abimelech, Pharaoh, and Balaam. And whUe in the sacred books of the world there is a great deal that is superstitious, contemptible, and degrading, there is also much that illustrates man's thirst for God, and much also to show that God responds to that thirst. We naturally expect to lind a fuller inspiration in those who were in touch with, and were called to record, the great progressive liistorical revelation which culminated in Christ ; but we need not therefore deny all Divine response and assistance to those who on other lines were setting their faces Godwards.
1. The claim of Scripture to be inspired.— The OT was accepted as inspired both by the NT writers and by all their Jewish contemporaries. At that date certain of the books eventually in- cluded in the OT had not been definitely admitted to canonical authority ; but, speaking generally, the writings of the OT were universally held to be Divine, sacred, in some true sense the word of God. Of this there is abundant evidence.
(a) Our Lord Himself appeals to the OT as a final authority (Mt 19^ Jn 5"). He refers to it as the prophetic' index to, and justification of, the providential dealings of God (Lk 24", Jn 10^). Expressly, in citing Ps 110, He introduces the quotation with the words, 'David himself by the Holy Spirit said ' {avrdi Aoi/eiS elirev ev t^J Tvev/iaTi T(fi dviV), Mk 12^". And significantly in adducing the Law in contrast to the traditions of the
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elders, the highest human authorit}-, He altogether neglects the human mediation of the ^^T^ter, and simply saj-s, 'For God said' (Mt 15^). His per- sonal reliance upon Scripture is visible in His use of it as His defence in the stress of temptation (Mt i^-'-io) and as the authentication of His ministry (Lk 4'"-='). It vas the OT which pre- served the knowledge of the marvellous history of which He recognized Himself to be the culmina- tion. In it He met all that Avas Divine in the past, and acknowledged the regulating Divine Spirit throughout.
(fi) As with the Master, so Avith the disciples. In the First Gospel the writer has ever in his eye t6 pTjdif yird Kvpiov Sia tov Tpo<pr\Tov (1"). In their first independent action the disciples were de- termined oy their belief that they must fulfil the Scripture iiv wpoe't-rrcv to irveufia rb dyiov Sta ffrojuaros AaveiS (Ac l'«, cf. 28=^). For St. Paul as for St. Peter the utterances of the OT are the X67ia eeoO (Ro 3% 1 P 4"). 'It is A\Titten' is the ultimate authority. The Scripture is identified with God, so that St. Paul can sav (Ro 9") 'the scripture .saith unto Pliaraoh ' ; and it is God who speaks in the prophets (9-^). In the Epistle to the Hebrews the same concejition of Scripture prevails. Quota- lions are introduced with the formula, ' the Holy Spirit saith ' ; and the revelation of Christ is but the completion of the revelation of the OT. It was God who spoke in tlie prophets (He 1'). The very titles under wliich the OT Scriptures are designated sutliciently manifest the belief that they were written under the inspiration of God. (For these titles, see Kyle, Canon of OT, p. 302).