7. False claims to inspiration. — As in the case of the OT, so also in tlie case of the NT, we have to reckon with false claims to inspiration. There were prophets who were not deserving of the name. In both Testaments the prophets are regarded as forming a sort of professional class, which contained unworthy members. There is more than one allusion to false prophets of the elder dispensation (Lk 6=«, 2 P 21). The Jew Bar-Jesus (or Elymas) is described as a magician or false prophet (Ac 13^). But there are special warnings against false prophets (Mt 7^^), more particularly in connexion with the troubled times which precede the destruc- tion of Jerusalem (Mk 13" = Mt 24^^; cf. v."). False prophets are a fixed feature in the eschato- logical scheme. As a matter of fact, they must have been numerous towards the end of the ApostoUc Age (1 Jn 4\ 2 P 2^) ; and hence it is that in the Book of Revelation the class is summed up in the personification of the False Prophet (Rev 13nff. iQisf. 19202010). The dangers from this source were met by a special gift of discernment between false inspiration and true (1 Co 12^°).
8. Temporary element in the apostolic con- ception of inspiration. — The apostolic conception of inspiration did not differ in kind from that which prevailed in Jewish circles at the time. Tt was the product of reflexion upon the earlier period of the history when prophecy had been in full bloom. Under the influence of the scribes from Ezra on- ward, the idea of prophecy and of Scripture gener- ally had hardened into a definite theologoumenon.
It was not to be expected that the doctrine thus formed should be checked by strict induction from the facts. The prophets spoke with authority, which they claimed to be Divine. They did not enter into any precise psychological analysis in accordance with which they distinguished between the human element in the process and the Divine. They knew that the impulse — the overpowering impulse and influence — came from outside them- selves. It was only natural that they should set down the whole process to this. Thus there grew up the belief that the inspired word was in all respects Divine and endowed with all the properties of that which is Divine. The word of God, whether spoken or written, must be as certain in its opera- tion as the laws of Nature. 'As the rain cometh dowTi and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, and giveth seed to the sower and bread to the eater ; so shall my word be that goeth forth out of my mouth : it shall not return unto me void, but it shall accompHsh that which I please, and it shall prosper in the thing whereto I sent it' (Is 55^°^). It was perfectly true that the broad Divine purpose as such was in- f alhble. But it was a further step — and a mistaken step — to suppose that every detail in the human expression of that purpose shared in its infallibility. Yet the step was taken, and gradually hardened into a dogma (for the Jewish doctrine see W. Bousset, Die Religion des Judentums^, BerKn, 1906, p. 172) . The apostles in this respect did not differ from their countrymen. The infallibility of the Scriptures — and indeed the verbal infallibihty — is expressly laid down in Jn 10^^ (where the Evangehst is speaking rather than his Master). Yet the as- sertion of the doctrine in this instance is associated with an argument which, to modern and Western logic, is far from infallible. And the same must be said of St. Paul (Gal 3'''), where he argues after the manner of the Rabbis from the use of the singular 'seed' instead of the plural 'seeds.' There is more to be said about the minute fulfil- ments which are so often pointed out by St. Matthew and St. John (Mt 1^2 etc., Jn 2^2 etc.) ; on these see esp. Cheyne, Com. on Isaiah, London, ISSl, ii. 170-189.
Broadly speaking, it would be true to say that the apphcation of the OT by the apostles shows a deepened grasp of its innermost meaning {e.g. St. Paul's treatment of 'faith,' of the election of Israel, the call of the Gentiles, the nearness of the gospel [Ro 10^^] and the Hke). But these are instances of their deepened insight generally, and are not different in kind from the Rabbinical theology, which, though often at fault, from time to time shows flashes of great penetration.
Suitwiary. — In regard to the conception of reve- lation and inspii-ation as a whole, the same sort of gradual shading off is to be observed. The idea itself is fundamental; it must hold a per- manent and leading place in the mind's outlook upon the world and on human history. There is a certain amount of detachable dross connected ■u4th it, but the essence of it is pure gold. And this essence is not to be too closely circumscribed. There were adumbrations of the idea outside Israel. In Israel itself, in the prophetic order, the idea received its full provisional expression ; but the coping-st one wasplaceduponit by Christianity ;God, who in time past had spoken to the Chosen Race by the prophets, at the end of the ages spoke, not only to them but to aU mankind, by His Son (He 1^) .