derived from Nature is best calculated to convey: 'the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity' (Ro 1^; cf. Wis 13i). The truths that Nature can tell us about God are not the_ whole truth ; it can tell us of His power and niajesty and Divine sovereignty, but it cannot of itself make known the infinite tenderness of His love. Nature has its destructive aspect as well as its aspect of beneficence ; and even Nature, as we see it, appears to be infected with the taint which is seen most conspicuously in man. To judge from external Nature taken by itself, it might weU seem that a mahgn as well as a gi-acious Power was at work behind it. Caliban on Setebos is not wholly without reason. For a complete revelation of God we must supplement the data derived from this source by those which are derived from history, and especially from the culminating series of events in all history — the events bound up in the origin and spread of Christianity. It is these pre- eminently, and indeed these alone, which bring home to us the fuU conviction that God in the deepest depths of His being is essentially and unchangeably Love. (For strong indictments of Nature as it actually exists, see J. S. Mill, Three Essatjs on Religion, London, 1874, pp. 28-31 ; and the hypothesis of a Cacodaemon in R. A. Ivnox, Some Loose Stones, do., 1913, p. 25 f.).
(b) Of the revelation^ of God in history. — When the apostles or Christians of the first generation preach to Jews, their preaching, so far as we have record of it, is always an appeal to history, some- times on a larger scale, sometimes on a smaller. When the preaching is fullest and most systematic, it starts from a survey, more or less complete, of the history of Israel as a Heilsgeschichte or scheme of Redemption, pre-determined in the counsels of God and worked out in the history of the Chosen People. This begins of right wit"h the choice of Abraham and the patriarchs (Ac 7-"^^ 13'^ ; cf. 3^^). Then come Moses and the deUverance from Egj-pt (720-36) and the roval fine cuhninating in David (745f. 1322 1516). Both Moses and David prophesied of One who was to come in the aftertime — Moses, of a prophet hive himself (3-f • 7^') ; David, of a de- scendant of his o-n-n who should not see corruption (229-31 1334-37). This leads on to a bold affirmation of the fulfilment of these and of other prophecies in the Life, Death, and Resurrection of Christ
(222-24313-15. 24 1039-43 1323-37 2622. 23). In tke EpistlcS
especial stress is laid upon the two salient facts of the Crucifixion and the Resurrection (1 Co IS^f-, Ro 4:^*'-, and in many other places). These two great acts have a significance beyond themselves, as the basis and guarantee of the Christian's hope of salvation. The historic scheme is completed by the outpouring of the Holy Spirit, itself also a fulfilment of prophecy (Ac 2^^--^- ^3).
The long series of historical facts is given, and, taken together, they constitute a broad, definite, objective revelation. But if that revelation had remained alone without comment and interpreta- tion, it would have passed unregarded, or at least imperfectly reahzed and understood.
(c) It is at this point that the other form of revelation comes in — revelation by luord. And at the same point we may also cross over to the con- sideration of that other great factor in our subject — the inspiration by which the revelation is con- veyed. There is what may be called a classical passage in the First Epistle to the Corinthians, in which the two conceptions meet in a way that throws clear light upon both.
B. IsspiRATiON.—l. The fundamental passage —1 Co 2''-is. — We cannot do better than begin our discussion of inspiration with this passage, which
614 INSPIRATION AND REVELATION
INSPIRATION AND REVELATION
must be given in full: 'We speak God's wisdom in a mystery, even the wisdom that hath been hidden, which God foreordained before the worlds unto our glory : which none of the rulers of this world knoweth : for had they known it, they woukl not have crucified the Lord of glory : but as it is written, Things which eye saw not, and ear heard not, And which entered not into the heart of man, Whatsoever things God prepared for them that love him. But unto us God revealed them through the Spirit : for the Spirit searcheth all things, yea, the deep things of God. For who among men knoweth the things of a man, save the spirit of the man, which is in him ? Even so the things of God none knoweth, save the Spirit of God. But we received, not the spirit of the world, but the spirit which is of God ; that we might know the things that are freely given to us by God. Which things also we speak, not in words which man's wisdom teacheth, but which the Spirit teacheth ; comparing spiritual things with spiritual. Now the natm-al man receiveth not the things of the Spirit of God : for they are fooUshness unto him ; and he cannot know them, because they are spiritu- ally judged. But he that is spiritual judgeth all things, and he himself is judged of no man. For who hath known the mind of the Lord, that he should instruct him ? But we have the mind of Christ.'